namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 (整部) 多譯本對讀(段層次) Dhammapada (Dhp.)



  • 本對讀包含下列 個版本:
    • 巴利原典 (PTS) [1]
    • 巴利原典 (CSCD) [2]
    • 漢譯(了參 法師 譯, 文言文版) [3]
    • 漢譯(敬法 法師 譯, 白話文版) [4]
    • 漢譯(周金言 譯, 白話文版) [13]
    • 漢譯(相當之古漢譯對應經典) [5]
    • 英譯(Translated from the Pali by Ven Nārada Thera) [6]
    • 英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita) [7]
    • 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu) [8]
    • 英譯(Translated from the Pali by Ven. Varado Bhikkhu) [9]
    • 英譯(Translated from the Pali by Friedrich Max Müller) [10]
    • 英譯(Cited from DLMBS) [12]
    • 巴利註解漢譯 [11]

《法句經》多譯本對讀(分章及整部) Content of Dhammapada
1_Yamakavaggo (Dhp.1-20) 2_Appamādavaggo (Dhp.21-32) 3_Cittavaggo (Dhp.33-43) 4_Pupphavaggo (Dhp.44-59) 5_Bālavaggo (Dhp.60-75) 6_Paṇḍitavaggo (Dhp.76-89)
  1. 雙品 (The Pairs)
  1. 不放逸品 (Heedfulness)
  1. 心品 (The Mind)
  1. 華品 (花品 Flower)
  1. 愚品 (愚人品 The Fool)
  1. 智者品 (The Wise Man)
Content of Dhammapada
7_Arahantavaggo (Dhp.90-99) 8_Sahassavaggo (Dhp.100-115) 9_Pāpavaggo (Dhp.116-128) 10_Daṇḍavaggo (Dhp.129-145) 11_Jarāvaggo (Dhp.146-156) 12_Attavaggo (Dhp.157-166)
  1. 阿羅漢品 (The Arahat)
  1. 千品 (The Thousands)
  1. 惡品 (Evil)
  1. 刀杖品 (Violence)
  1. 老品 (Old Age)
  1. 自己品 (The Self)
Content of Dhammapada
13_Lokavaggo (Dhp.167-178) 14_Buddhavaggo (Dhp.179-196) 15_Sukhavaggo (Dhp.197-208) 16_Piyavaggo (Dhp.209~220) 17_Kodhavaggo (Dhp.221-234) 18_Malavaggo (Dhp.235-255)
  1. 世品 (世間品 The World)
  1. 佛陀品 (The Buddha)
  1. 樂品 (Happiness)
  1. 喜愛品 (Affection)
  1. 忿怒品 (Anger)
  1. 垢穢品 (Impurity)
Content of Dhammapada
19_Dhammaṭṭhavaggo (Dhp.256-272) 20_Maggavaggo (Dhp.273-289) 21_Pakiṇṇakavaggo (Dhp.290-305) 22_Nirayavaggo (Dhp.306-319) 23_Nāgavaggo (Dhp.320-333) 24_Taṇhāvaggo (Dhp.334-359)
  1. 法住品 (The Just)
  1. 道品 (The Path)
  1. 雜品 (Miscellaneous)
  1. 地獄品 (The State of Woe)
  1. 象品 (The Elephant)
  1. 愛欲品 (Craving)
Content of Dhammapada
25_Bhikkhuvaggo (Dhp.360-382) 26_Brāhmaṇavaggo (Dhp.383-423)
  1. 比丘品 (The Monk)
  1. 婆羅門品 (The Holy Man)

偈頌目錄
Dhp001 Dhp002 Dhp003 Dhp004 Dhp005 Dhp006 Dhp007 Dhp008 Dhp009 Dhp010
Dhp011 Dhp012 Dhp013 Dhp014 Dhp015 Dhp016 Dhp017 Dhp018 Dhp019 Dhp020
Dhp021 Dhp022 Dhp023 Dhp024 Dhp025 Dhp026 Dhp027 Dhp028 Dhp029 Dhp030
Dhp031 Dhp032 Dhp033 Dhp034 Dhp035 Dhp036 Dhp037 Dhp038 Dhp039 Dhp040
Dhp041 Dhp042 Dhp043 Dhp044 Dhp045 Dhp046 Dhp047 Dhp048 Dhp049 Dhp050
Dhp051 Dhp052 Dhp053 Dhp054 Dhp055 Dhp056 Dhp057 Dhp058 Dhp059 Dhp060
Dhp061 Dhp062 Dhp063 Dhp064 Dhp065 Dhp066 Dhp067 Dhp068 Dhp069 Dhp070
Dhp071 Dhp072 Dhp073 Dhp074 Dhp075 Dhp076 Dhp077 Dhp078 Dhp079 Dhp080
Dhp081 Dhp082 Dhp083 Dhp084 Dhp085 Dhp086 Dhp087 Dhp088 Dhp089 Dhp090
Dhp091 Dhp092 Dhp093 Dhp094 Dhp095 Dhp096 Dhp097 Dhp098 Dhp099 Dhp100
Dhp101 Dhp102 Dhp103 Dhp104 Dhp105 Dhp106 Dhp107 Dhp108 Dhp109 Dhp110
Dhp111 Dhp112 Dhp113 Dhp114 Dhp115 Dhp116 Dhp117 Dhp118 Dhp119 Dhp120
Dhp121 Dhp122 Dhp123 Dhp124 Dhp125 Dhp126 Dhp127 Dhp128 Dhp129 Dhp130
Dhp131 Dhp132 Dhp133 Dhp134 Dhp135 Dhp136 Dhp137 Dhp138 Dhp139 Dhp140
Dhp141 Dhp142 Dhp143 Dhp144 Dhp145 Dhp146 Dhp147 Dhp148 Dhp149 Dhp150
Dhp151 Dhp152 Dhp153 Dhp154 Dhp155 Dhp156 Dhp157 Dhp158 Dhp159 Dhp160
Dhp161 Dhp162 Dhp163 Dhp164 Dhp165 Dhp166 Dhp167 Dhp168 Dhp169 Dhp170
Dhp171 Dhp172 Dhp173 Dhp174 Dhp175 Dhp176 Dhp177 Dhp178 Dhp179 Dhp180
Dhp181 Dhp182 Dhp183 Dhp184 Dhp185 Dhp186 Dhp187 Dhp188 Dhp189 Dhp190
Dhp191 Dhp192 Dhp193 Dhp194 Dhp195 Dhp196 Dhp197 Dhp198 Dhp199 Dhp200
Dhp201 Dhp202 Dhp203 Dhp204 Dhp205 Dhp206 Dhp207 Dhp208 Dhp209 Dhp210
Dhp211 Dhp212 Dhp213 Dhp214 Dhp215 Dhp216 Dhp217 Dhp218 Dhp219 Dhp220
Dhp221 Dhp222 Dhp223 Dhp224 Dhp225 Dhp226 Dhp227 Dhp228 Dhp229 Dhp230
Dhp231 Dhp232 Dhp233 Dhp234 Dhp235 Dhp236 Dhp237 Dhp238 Dhp239 Dhp240
Dhp241 Dhp242 Dhp243 Dhp244 Dhp245 Dhp246 Dhp247 Dhp248 Dhp249 Dhp250
Dhp251 Dhp252 Dhp253 Dhp254 Dhp255 Dhp256 Dhp257 Dhp258 Dhp259 Dhp260
Dhp261 Dhp262 Dhp263 Dhp264 Dhp265 Dhp266 Dhp267 Dhp268 Dhp269 Dhp270
Dhp271 Dhp272 Dhp273 Dhp274 Dhp275 Dhp276 Dhp277 Dhp278 Dhp279 Dhp280
Dhp281 Dhp282 Dhp283 Dhp284 Dhp285 Dhp286 Dhp287 Dhp288 Dhp289 Dhp290
Dhp291 Dhp292 Dhp293 Dhp294 Dhp295 Dhp296 Dhp297 Dhp298 Dhp299 Dhp300
Dhp301 Dhp302 Dhp303 Dhp304 Dhp305 Dhp306 Dhp307 Dhp308 Dhp309 Dhp310
Dhp311 Dhp312 Dhp313 Dhp314 Dhp315 Dhp316 Dhp317 Dhp318 Dhp319 Dhp320
Dhp321 Dhp322 Dhp323 Dhp324 Dhp325 Dhp326 Dhp327 Dhp328 Dhp329 Dhp330
Dhp331 Dhp332 Dhp333 Dhp334 Dhp335 Dhp336 Dhp337 Dhp338 Dhp339 Dhp340
Dhp341 Dhp342 Dhp343 Dhp344 Dhp345 Dhp346 Dhp347 Dhp348 Dhp349 Dhp350
Dhp351 Dhp352 Dhp353 Dhp354 Dhp355 Dhp356 Dhp357 Dhp358 Dhp359 Dhp360
Dhp361 Dhp362 Dhp363 Dhp364 Dhp365 Dhp366 Dhp367 Dhp368 Dhp369 Dhp370
Dhp371 Dhp372 Dhp373 Dhp374 Dhp375 Dhp376 Dhp377 Dhp378 Dhp379 Dhp380
Dhp381 Dhp382 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. 001
巴利原典 (PTS) [1]
  1. Yamakavaggo.
1. Manopubbaṅgamā dhammā manoseṭṭhā manomayā
Manasā ce paduṭṭhena bhāsati vā karoti vā
Tato naṃ dukkhamanveti cakkaṃ'va vahato padaṃ.
巴利原典 (CSCD) [2]
  1. Yamakavaggo
1. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
Manasā ce paduṭṭhena, bhāsati vā karoti vā;
Tato naṃ dukkhamanveti, cakkaṃva vahato padaṃ.
漢譯( 了參 法師 譯, 文言文版) [3]

一、雙品 [LCanFn01-01]

1 諸法 [LCanFn01-02] 意先導,意主.意造作 [MettFn01-01] 。 若以染污意,或語.或行業,是則苦隨彼,如輪隨獸足 [LCanFn01-03][MettFn01-02][MettFn01-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第一:雙品

1. 諸法以意為前導,以意為主由意造。 [CFFn01-01]
若人透過污染意,他或說話或造作,
從此痛苦跟隨他,如輪隨拉車(牛)之足。
漢譯(周金言 譯, 白話文版) [13]

第一品--雙品

心是所有法的先導,
心是所有造作的主導,
若人造作身口意惡業,必定受苦報,
一如牛車緊隨牛的足跡。 (偈1) [dhp-a-001-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢于轍。(法句經, T4,562a) [TSFn01-01]
  2. 心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢於轍。(法句譬喻經, T04, 583a) [TSFn01-02]
  3. 心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢于轍。(出曜經:T04, 760a) [TSFn01-03]
  4. 心為諸法本,心尊是心使,心若念惡行,即言即惡行,罪苦自追隨,車轢終于轍。(法集要頌經,T04, 795c) [TSFn01-04]
5. 增壹阿含經:心為法本,心尊心使,心之念惡,即行即施,於彼受苦,輪轢于轍T02, 827b
6.央掘魔羅經:意法前行,意勝法生,意法淨信,若說若作,快樂自追,如影隨形T02, 540a
7.佛說自愛經:心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢于轍T17, 549c
8.本事經:諸不善法生,為因能感苦,皆意為前導,與煩惱俱生。意為前導法,意尊意所使,由意有染污,故有說有行,苦隨此而生,如輪因手轉T17,664a
9.根本說一切有部毘奈耶藥事:意常為首,起業為最,心有所恨,速受其報,苦來逼身,輪斷其頭T24, 35b
10.大毘婆沙論:諸法意前行,意尊意所引,意染淨言作,苦樂如影隨T27,371b
11.阿毘曇毘婆沙論:意為前導,意尊意駛,意若念惡,即言即行,罪惡報應,如影隨形T28, 281b
12.鞞婆沙論:意法在前,意妙意疾,意為念惡,若說若作,罪苦自隨,輪道轢殺T28, 428a
13.舍利弗阿毘曇論:心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢於轍T28, 628b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 1 The Twin Verses (Yamaka [NāradaFn01-01] Vagga)

EVIL BEGETS EVIL

  1. Mind is the forerunner of (all evil) states. [NāradaFn01-02] Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp I Pairs

  1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp I Pairs

1-2 [ThaniSFn-V1-2]

Phenomena are   preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
  the track of the ox
  that pulls it.

Phenomena are  preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
  that never leaves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

1. Twinned Verses

1 Mind precedes created things;
Mind’s their chief, from mind they spring.
With tainted mind who speaks or acts,
Pain trails that man like the wheel trails ox-tracks.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter I: The Twin-Verses

1 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

英譯(Cited from DLMBS) [12]

Chapter 1: The Pairs

DhP 1
All mental phenomena are preceded by mind,
Mind is their master, they are produced by mind.
If somebody speaks or acts
With a corrupted mind,
Hence suffering follows him,
Like the wheel the foot of the bearing animal. [DLMBSFn-V001]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 001
Dhammapada Dhp. 002
巴利原典 (PTS) [1]
2. Manopubbaṅgamā dhammā manoseṭṭhā manomayā
Manasā ce pasannena bhāsati vā karoti vā
Tato naṃ sukhamanveti chāyā'va anapāyinī.
巴利原典 (CSCD) [2]
2. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
Manasā ce pasannena, bhāsati vā karoti vā;
Tato naṃ sukhamanveti, chāyāva anapāyinī [anupāyinī (ka.)].
漢譯( 了參 法師 譯, 文言文版) [3] 2 諸法意先導,意主.意造作。若以清淨意,或語.或行業,是則樂隨彼,如影不離形。 [MettFn01-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
諸法以意為前導,以意為主由意造。
若人透過清淨意,他或說話或造作,
從此快樂跟隨他,猶如影子不離身。
漢譯(周金言 譯, 白話文版) [13] 心是所有法的先導,心是所有造作的主腦,一切都是心所造作的,人若造作身、口、意善業,一定有樂,如影不離形。 (偈2) [dhp-a-002-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 心為法本,心尊心使,中心念善,即言即行,福自追身,如影隨形。(法句經, T4,562a) [TSFn01-05]
  2. 心為法本,心尊心使,中心念善,即言即行,福樂自追,如影隨形。(法句譬喻經, T04, 583a) [TSFn01-06]

3.心為法本,心尊心使,中心念善,即言即行,福慶自隨,如影隨形。(出曜經, T04, 760a) [TSFn01-07]

  1. 心為諸法本,心尊是心使,心若念善行,即言即善行,福慶自追隨,如影隨其形。(法集要頌經, T04, 795c) [TSFn01-08]
5.增壹阿含經:心為法本,心尊心使,中心念善,即行即為,受其善報,如影隨形T02, 827b
6.央掘魔羅經:意法前行,意勝意生,意法為惡,若說若作,眾苦自追,如輪隨跡T02, 540a
7.佛說自愛經:心為法本,心尊心使,中心念善,即言即行,福樂自追,如影隨形T17, 549c
8.本事經:諸淨善法生,為因能感樂,皆意為前導,與善法俱生。意為前導法,意尊意所使,由意有清淨,故有說有行,樂隨此而生,如影隨形轉T17,664a
9.根本說一切有部毘奈耶藥事:意常為首,起業為最,心意清淨,即受善報T24, 35b
10.阿毘曇毘婆沙論:心為前導,心尊心使,中心念善,亦言亦行,安樂自追,如影隨形T28, 15c
11.鞞婆沙論:意法在前,意妙意疾,意為念善,若說若作,福樂自隨,影逐其形T28, 428a
12.舍利弗阿毘曇論:心為法本,心尊心使,中心念善,即言即行,福樂自追,如影隨形T28, 628c
13.根本說一切有部毘奈耶:諸法心為首,心勝心速疾,由心清淨故,讚歎并身禮,當受勝妙樂,如影鎮隨形T23, 751b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GOOD BEGETS GOOD

  1. Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one's shadow that never leaves. [NāradaFn01-03]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

1-2 [ThaniSFn-V1-2]

Phenomena are   preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
  the track of the ox
  that pulls it.

Phenomena are  preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
  that never leaves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
2 Mind precedes created things,
Mind’s their chief, from mind they spring.
Who speaks or acts with purified mind,
Joy trails that man, like his shadow, behind.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 2 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
英譯(Cited from DLMBS) [12]
DhP 2
All things are preceded by mind,
Mind is their master, they are produced by mind.
If somebody speaks or acts
With a purified mind,
Hence happiness follows him,
Like never departing shadow. [DLMBSFn-V002]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 002
Dhammapada Dhp. 003
巴利原典 (PTS) [1]
3. Akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
Ye taṃ upanayhanti veraṃ tesaṃ na sammati.

(3 Ākrośanmāmavocanmāma jayanmāmahāpayat
Atra ye upanahyante vairaṃ teṣāṃ na śāmyati.)
巴利原典 (CSCD) [2]
3. Akkocchi maṃ avadhi maṃ, ajini [ajinī (?)] maṃ ahāsi me;
Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.
漢譯( 了參 法師 譯, 文言文版) [3] 3 『彼罵我.打我,敗我.劫奪我』,若人懷此念,怨恨不能息。
漢譯( 敬法 法師 譯, 白話文版) [4]
3 「他辱罵我毆打我,他擊敗我掠奪我。」
若人心懷此想法,他們之恨不會止。
漢譯(周金言 譯, 白話文版) [13]

人的內心若抱持:「他(她)辱罵我、毆打我、打垮我、劫奪我。」的想法,心中的怨恨無法止息。 (偈3)

人的內心若沒有:「他(她)辱罵我、毆打我、打垮我、劫奪我。」的想法,心中的怨恨就能止息。 (偈4) [dhp-a-003-note]

漢譯(相當之古漢譯對應經典) [5]

人若罵我,勝我不勝,快意從者,怨終不息。(出曜經, T04, 696c) [TSFn01-09]

2.法集要頌經:若人致毀罵,彼勝我不勝,快樂從意者,怨終得休息T04,784b
3.法句經:隨亂意行,拘愚入冥,自大無法,何解善言T04, 562a
4.中阿含經:若不思真義,怨結焉得息,罵詈責數說,而能制和合T01,535b
5.彌沙塞部和醯五分律:汝等相罵辱,執而不捨者,怨禍無由息,日夜增根栽。T22, 160a
6.四分律:汝曹可無有,種種罵詈者,其有如是者,彼怨終不除T22,882b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
RETALIATION DOES NOT LEAD TO PEACE
  1. "He abused me, he beat me, he defeated me, he robbed me", in those who harbour such thoughts hatred is not appeased.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
3 “Me, she swore at”.
“Me, he flogged”.
“Me, defeated”.
“Me, she robbed”.
Those with hateful thoughts thus held,
Hatred in those ones will never be quelled.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 3 "He abused me, he beat me, he defeated me, he robbed me,"--in those who harbour such thoughts hatred will never cease.
英譯(Cited from DLMBS) [12]
DhP 3
He abused me, he beat me,
He defeated me, he robbed me.
Those, who harbour such thoughts,
Their hatred is not appeased. [DLMBSFn-V003]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 003
Dhammapada Dhp. 004
巴利原典 (PTS) [1]
4. Akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
Ye taṃ na upanayhanti veraṃ tesūpasammati.

[ 4 Ākrośanmāmavocanamāmajayanmāmahāpayat
Atra ye nopanahyante vairaṃ teṣāṃ praśāmyati.
(Mūlasarvāstivādivinaya. Kośāmbakavastu) ]
巴利原典 (CSCD) [2]
4. Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;
Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.
漢譯( 了參 法師 譯, 文言文版) [3] 4 『彼罵我.打我,敗我.劫奪我』,若人捨此念,怨恨自平息。 [MettFn01-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
4. 「他辱罵我毆打我,他擊敗我掠奪我。」
若人不懷此想法,他們之恨會止息。
漢譯(周金言 譯, 白話文版) [13]

人的內心若抱持:「他(她)辱罵我、毆打我、打垮我、劫奪我。」的想法,心中的怨恨無法止息。 (偈3)

人的內心若沒有:「他(她)辱罵我、毆打我、打垮我、劫奪我。」的想法,心中的怨恨就能止息。 (偈4) [dhp-a-003-note]

漢譯(相當之古漢譯對應經典) [5]

若人致毀罵,彼勝我不勝,快樂從意者,怨終得休息。(法集要頌經, T04,784b) [TSFn01-10]

2.中阿含經:若思真實義,怨結必得息,T01, 535c
3.五分律:種種惡聲罵,若能不加報,此忍不致怨,有怨自然除T22, 160a
4.四分律:種種惡罵詈,終不還加報,其能忍默者,彼怨自得除T22, 882b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. "He abused me, he beat me, he defeated me, he robbed me", in those who do not harbour such thoughts hatred is appeased. [NāradaFn01-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
4 “Me, she swore at”.
“Me, he flogged”.
“Me, defeated”.
“Me, she robbed”.
Those who live such thoughts not held,
Hatred in those ones is utterly quelled.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 4 "He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbour such thoughts hatred will cease.
英譯(Cited from DLMBS) [12]
DhP 4
He abused me, he beat me,
He defeated me, he robbed me.
Those, who do not harbour such thoughts,
Their hatred is appeased. [DLMBSFn-V004]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 004
Dhammapada Dhp. 005
巴利原典 (PTS) [1]
5. Na hi verena verāni sammantīdha kudācanaṃ
Averena ca sammanti esa dhammo sanantano.

(5 Na hi vaireṇa vairāṇi śāmyantīha kadācana
Kṣāntyā vairāṇi śāmyanti eṣa dharma: sanātana: )
巴利原典 (CSCD) [2]
5. Na hi verena verāni, sammantīdha kudācanaṃ;
Averena ca sammanti, esa dhammo sanantano.
漢譯( 了參 法師 譯, 文言文版) [3] 5 在於世界中 [NandFn01-00] ,從非怨止怨,唯以忍止怨;此古(聖常)法 [LCanFn01-04][MettFn01-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
5 於這世上確如此,以恨止恨不曾有,
唯有無恨能止恨,這是永恆的真理。
漢譯(周金言 譯, 白話文版) [13]
世間的怨恨無法止息怨恨,
唯有慈悲可以止息怨恨,這是永恆不易的古法 [dhp-a-005-note] 。 (偈 5)
漢譯(相當之古漢譯對應經典) [5]
  1. 慍於怨者,未嘗無怨,不慍自除,是道可宗。(法句經, T04, 562a) [TSFn01-11]
  2. 不可怨以怨,終已得休息,行忍得息怨,此名如來法。(出曜經, T04, 697a) [TSFn01-12]
  3. 不可怨以怨,終已得快樂,行忍怨自息,此名如來法。(法集要頌經, T4,784b) [TSFn01-13]
3.五分律:若以怨除怨,怨終不可息,不念怨自除,是則最勇健T22, 160a
4.四分律:以怨除怨仇,怨仇終不除,無怨怨自息,其法勇健樂T22, 882b
5.中阿含經:若以諍止諍,至竟不見止,唯忍能止諍,是法可尊貴T01,535c
6.增壹阿含經:怨怨不休息,自古有此法,無怨能勝怨,此法終不朽T02,627b
7.菩薩本緣經:非以怨心,能息怨憎,唯以忍辱,然後乃滅T03, 69a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ANGER IS CONQUERED BY LOVE

  1. Hatreds never cease through hatred in this world; through love [NāradaFn01-05] alone they cease. This is an eternal law. [NāradaFn01-06]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
5 Hatred by hatred has been pacified
Never, in all of creation.
Through freedom from hatred does hatred subside:
This law is of ageless duration.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 5 For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.
英譯(Cited from DLMBS) [12]
DhP 5
Hatred is indeed never appeased by hatred here.
It is appeased by non-hatred - this law is eternal. [DLMBSFn-V005]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 005
Dhammapada Dhp. 006
巴利原典 (PTS) [1]
6. Pare ca na vijānanti mayamettha yamāmase
Ye ca tattha vijānanti tato sammanti medhagā.

[ 6 Pare'tra na vijānanti vayamatrodyamāmahe
Atra ye tu vijānanti teṣāṃ śāmyanti medhakā:
(Mūlasarvāstivādivinaya. Kośāmbakavastu)]
巴利原典 (CSCD) [2]
6. Pare ca na vijānanti, mayamettha yamāmase;
Ye ca tattha vijānanti, tato sammanti medhagā.
漢譯( 了參 法師 譯, 文言文版) [3] 6 彼人 [LCanFn01-05][MettFn01-07] 不了悟:『我等將毀滅 [LCanFn01-06][MettFn01-08] 』。 若彼等如此 [NandFn01-01] ,則諍論自息。[MettFn01-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
6 但是他人不知道:「於此我們將滅亡。」 [CFFn01-02]
知道這點的人們,爭論因此得止息。
漢譯(周金言 譯, 白話文版) [13]
明白「諍論使人毀滅」的人,停止諍論。
昧於這種道理的人,諍論不休。 (偈 6)
漢譯(相當之古漢譯對應經典) [5]

不好責彼,務自省身,如有知此,永滅無患。(法句經, T04, 562a) [TSFn01-14]

  1. 中阿含經:他人不解義,唯我獨能知,若有能解義,彼恚便得息T01,535c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

QUARRELS CEASE THROUGH RIGHT THINKING

  1. The others [NāradaFn01-07] know not that in this quarrel we perish; [NāradaFn01-08] those of them who realize it, have their quarrels calmed thereby. [NāradaFn01-09]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
6 Most of men seem not to see
That man should live restrained; [VaradoFn01-1]
For those who have this realised,
Their quarrels fade away.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 6 The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once.
英譯(Cited from DLMBS) [12]
DhP 6
The others do not understand that we should restrain ourselves here.
Those who understand that, therefore appease their quarrels. [DLMBSFn-V006]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 006
Dhammapada Dhp. 007
巴利原典 (PTS) [1]
7. Subhānupassiṃ viharantaṃ indriyesu asaṃvutaṃ
Bhojanambhi amattaññuṃ kusītaṃ hīnavīriyaṃ
Taṃ ve pasahati māro vāto rukkhaṃ'va dubbalaṃ.
巴利原典 (CSCD) [2]
7. Subhānupassiṃ viharantaṃ, indriyesu asaṃvutaṃ;
Bhojanamhi cāmattaññuṃ, kusītaṃ hīnavīriyaṃ;
Taṃ ve pasahati māro, vāto rukkhaṃva dubbalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 7 唯求住淨樂 [LCanFn01-07][MettFn01-10] ,不攝護諸根 [MettFn01-11] ,飲食不知量 [MettFn01-12] ,懈惰.不精進,彼實為魔 [LCanFn01-08][MettFn01-13][NandFn01-02],如風吹弱樹 [MettFn01-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
7 住於觀淨美,諸根沒克制,
於食不知足,怠惰不精進,
魔王制伏他,如風吹弱樹。
漢譯(周金言 譯, 白話文版) [13]

人若追求色身欲樂,不知守護諸根,飲食不知節制,懈怠不知精進,必定為波旬 [dhp-a-007-note1] 所毀滅,如同風吹弱樹。 (偈 7)

人若觀身不淨,守護諸根, 飲食節制,正信 [dhp-a-007-note2] 精進,則魔不能加以摧毀,一如風吹山石。 [dhp-a-007-note3] (偈 8)

漢譯(相當之古漢譯對應經典) [5]
  1. 行見身淨,不攝諸根,飲食不節,慢墮怯弱,為邪所制,如風靡草。(法句經, T04,562a) [TSFn01-15]
  2. 觀淨而自修,諸根不具足,於食無厭足,斯等凡品行,轉增於欲意,如屋壞穿漏。(出曜經, T04, 749b) [TSFn01-16]
  3. 觀淨而自淨,諸根不具足,於食無厭足,斯等凡品行,轉增於欲意,如屋壞穿漏。(法集要頌經, T04, 793a) [TSFn01-17]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WEAK SUCCUMB TO TEMPTATION BUT NOT THE STRONG

  1. Whoever lives contemplating pleasant things, [NāradaFn01-10] with senses unrestrained, in food immoderate, indolent, inactive, him verily Māra [NāradaFn01-11] overthrows, as the wind (overthrows) a weak tree.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated. [BudRkFn-v7]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

7-8 [ThaniSFn-V7-8]

One who stays focused on the beautiful,
is unrestrained with the senses,
knowing no moderation in food,
apathetic, unenergetic:
  Mara overcomes him
  as the wind, a weak tree.

One who stays focused on the foul,
is restrained with regard to the senses,
knowing moderation in food,
full of conviction & energy:
  Mara does not overcome him
  as the wind, a mountain of rock.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
7 One with senses unsubdued,
And indulgent with his food,
Living languid and at leisure,
Contemplating sensual pleasure:
Him, will Mara soon defeat,
Like the wind, a tree that’s weak.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 7 He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.
英譯(Cited from DLMBS) [12]
DhP 7
The person, who lives contemplating pleasant things, who is not restrained in senses,
Who does not know moderation in food, who is indolent and of poor effort,
Mara will overcome him, as wind a weak tree. [DLMBSFn-V007]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 007
Dhammapada Dhp. 008
巴利原典 (PTS) [1]
8. Asubhānupassiṃ viharantaṃ indriyesu susaṃvutaṃ
Bhojanambhi ca mattaññuṃ saddhaṃ āraddhavīriyaṃ
Taṃ ve nappasahati māro vāto selaṃ'va pabbataṃ.
巴利原典 (CSCD) [2]
8. Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;
Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;
Taṃ ve nappasahati māro, vāto selaṃva pabbataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 8 願求非樂 [LCanFn01-09][MettFn01-15] 住,善攝護諸根,飲食知節量,具信 [MettFn01-16] 又精進,魔 [MettFn01-17] 不能勝彼,如風吹石山。 [MettFn01-18]
漢譯( 敬法 法師 譯, 白話文版) [4]
8 住於觀不淨,諸根善克制,
於食且知足,具信且精進,
魔無法制他,如風吹石山。
漢譯(周金言 譯, 白話文版) [13]

人若追求色身欲樂,不知守護諸根,飲食不知節制,懈怠不知精進,必定為波旬 [dhp-a-007-note1] 所毀滅,如同風吹弱樹。 (偈 7)

人若觀身不淨,守護諸根, 飲食節制,正信 [dhp-a-007-note2] 精進,則魔不能加以摧毀,一如風吹山石。 [dhp-a-007-note3] (偈 8)

漢譯(相當之古漢譯對應經典) [5]
  1. 觀身不淨,能攝諸根,食知節度,常樂精進,不為邪動,如風大山。(法句經T04, 562a) [TSFn01-18]
  2. 當觀不淨行,諸根無缺漏,於食知止足,有信執精進,不恣於欲意,如風吹泰山。(出曜經T04, 749c) [TSFn01-19]
  3. 當觀不淨行,諸根無缺漏,於食知止足,有信執精進,不恣於欲意,如風吹泰山。(法集要頌經T04, 793b) [TSFn01-20]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Whoever lives contemplating "the Impurities", [NāradaFn01-12] with senses restrained, in food moderate, full of faith, [NāradaFn01-13] full of sustained energy, him Māra overthrows not, as the wind (does not overthrow) a rocky mountain. [NāradaFn01-14]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort. [BudRkFn-v8]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

7-8 [ThaniSFn-V7-8]

One who stays focused on the beautiful,
is unrestrained with the senses,
knowing no moderation in food,
apathetic, unenergetic:
  Mara overcomes him
  as the wind, a weak tree.

One who stays focused on the foul,
is restrained with regard to the senses,
knowing moderation in food,
full of conviction & energy:
  Mara does not overcome him
  as the wind, a mountain of rock.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
8 One with faith and self-exertion,
Body-foulness contemplation,
With his senses well-subdued,
Not excessive with his food:
Him, will Mara not defeat,
Nor will wind, a granite peak.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 8 He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.
英譯(Cited from DLMBS) [12]
DhP 8
The one, who does not live contemplating pleasant things, who is well restrained in senses,
Who does know moderation in food, who is trusting and firm in effort,
Mara will not overcome him, as wind a rocky mountain. [DLMBSFn-V008]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 008
Dhammapada Dhp. 009
巴利原典 (PTS) [1]
9. Anikkasāvo kāsāvaṃ yo vatthaṃ paridahessati
Apeto damasaccena na so kāsāvamarahati.
巴利原典 (CSCD) [2]
9. Anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati;
Apeto damasaccena, na so kāsāvamarahati.
漢譯( 了參 法師 譯, 文言文版) [3] 9 若人穿袈裟,不離諸垢穢 [LCanFn01-10] ,無誠實克己,不應著袈裟。
漢譯( 敬法 法師 譯, 白話文版) [4]
9 該人還未除污染,但卻身上穿袈裟,
沒有自制不真實,穿著袈裟他不配。
漢譯(周金言 譯, 白話文版) [13]

人若不能遠離貪欲,無法克己,不誠實,沒有資格穿著袈裟 [dhp-a-009-note1] 。 (偈 9)

人若遠離貪欲,善持戒律,克己,誠實,有資格穿著袈裟。 (偈 10)

漢譯(相當之古漢譯對應經典) [5]
  1. 不吐毒態,欲心馳騁,未能自調,不應法衣。(法句經, T04, 562a) [TSFn01-21]
  2. 無塵離於塵,能持此服者,無御無所至,此不應法服。(出曜經, T04, 748b) [TSFn01-22]
  3. 無塵離於塵,能持此服者,無御無所至,此不應法服。(法集要頌經, T04,793a) [TSFn01-23]
4.五分律:此衣無欲衣,不施有欲者,不能調其意,不任此袈裟T22, 68c
5.四分律:雖有袈裟服,壞抱於結使,不能除怨害,彼不應袈裟T22, 882c
6.摩訶僧祇律:內不離癡服,外託被袈裟,心常懷毒害,袈裟非所應T22,241a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE PURE ARE WORTHY OF THE YELLOW ROBE BUT NOT THE IMPURE

  1. Whoever, unstainless, without self control and truthfulness, should don the yellow robe, [NāradaFn01-15] is not worthy of it.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

9-10

He who, depraved,
    devoid
  of truthfulness
  & self-control,
puts on the ochre robe,
doesn't deserve the ochre robe.

But he who is free
                 of depravity
             endowed
                 with truthfulness
                 & self-control,
             well-established
                 in the precepts,
truly deserves the ochre robe.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
9 The man not free of inward taints,
In ochre tints ordained,
Who’s full of lies and unrestrained,
Does not deserve that ochre stain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 9 He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.
英譯(Cited from DLMBS) [12]
DhP 9
Who is not rid of defilement, and will wear a yellow robe,
Devoid of restraint and truth, he does not deserve a yellow robe. [DLMBSFn-V009]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 009
Dhammapada Dhp. 010
巴利原典 (PTS) [1]
10. Yo ca vantakasāvassa sīlesu susamāhito
Upeto damasaccena sa ve kāsāvamarahati.
巴利原典 (CSCD) [2]
10. Yo ca vantakasāvassa, sīlesu susamāhito;
Upeto damasaccena, sa ve kāsāvamarahati.
漢譯( 了參 法師 譯, 文言文版) [3] 10 若人離諸垢 [MettFn01-19] ,能善持戒律 [MettFn01-20] ,克己與誠實,彼應著袈裟。 [MettFn01-21]
漢譯( 敬法 法師 譯, 白話文版) [4]
10 該人已經除污染 [CFFn01-03] ,善於持守其戒行,
具備自制與真實,的確他配穿袈裟。
漢譯(周金言 譯, 白話文版) [13]

人若不能遠離貪欲,無法克己,不誠實,沒有資格穿著袈裟 [dhp-a-009-note1] 。 (偈 9)

人若遠離貪欲,善持戒律,克己,誠實,有資格穿著袈裟。 (偈 10)

漢譯(相當之古漢譯對應經典) [5]
  1. 能吐毒態,戒意安靜,降心已調,此應法衣。(法句經, T04, 562a) [TSFn01-24]
  2. 若能除垢穢,修戒等慧定,彼應思惟業,此應服袈裟。(出曜經, T04, 748b) [TSFn01-25]
  3. 若能除垢穢,修戒等慧定,彼應思惟業,此應服袈裟。(法集要頌經, T04,793a) [TSFn01-26]
4.五分律:已能離貪欲,於戒常一心,如是調心者,乃應此衣服T22, 68c
5.四分律:結使已除滅,持戒自莊嚴,調伏於怨仇,彼則應袈裟T22, 882c
6.摩訶僧祇律:三昧寂無想,永滅煩惱患,內心常寂滅,袈裟應其服T22,241a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

9-10

He who, depraved,
    devoid
  of truthfulness
  & self-control,
puts on the ochre robe,
doesn't deserve the ochre robe.

But he who is free
                 of depravity
             endowed
                 with truthfulness
                 & self-control,
             well-established
                 in the precepts,
truly deserves the ochre robe.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
10 Whatever monk is purged of taints,
With virtue well-ingrained,
A man sincere and well restrained,
Is worthy of the ochre stain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 10 But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.
英譯(Cited from DLMBS) [12]
DhP 10
And who would get rid of defilement, well settled in virtues,
Endowed with restraint and truth, he deserves a yellow robe. [DLMBSFn-V010]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 010
Dhammapada Dhp. 011
巴利原典 (PTS) [1]
11. Asāre sāramatino sāre cāsāradassino
Te sāraṃ nādhigacchanti micchāsaṃkappagocarā.
巴利原典 (CSCD) [2]
11. Asāre sāramatino, sāre cāsāradassino;
Te sāraṃ nādhigacchanti, micchāsaṅkappagocarā.
漢譯( 了參 法師 譯, 文言文版) [3] 11 非真 [LCanFn01-11] 思真實 [MettFn01-22] ,真實 [LCanFn01-12] 見非真,邪思惟境界,彼不達真實。
漢譯( 敬法 法師 譯, 白話文版) [4]
11 思無內涵為有內涵,視有內涵為無內涵。
擁有此邪思惟的人,他們不能達到內涵。
漢譯(周金言 譯, 白話文版) [13]

誤認非法為正法,誤認正法為非法,抱持邪見的人,永遠無法了悟正法。 (偈 11)

正法就認定是正法,非法就認定是非法,具足正見的人,了悟正法。 (偈 12)

漢譯(相當之古漢譯對應經典) [5]
  1. 以真為偽,以偽為真,是為邪計,不得真利。(法句經, T04, 562a) [TSFn01-27]
  2. 以真為偽,以偽為真,是為邪計,不得真利。(法句譬喻經, T04,583c) [TSFn01-28]
  3. 不牢起牢想,牢起不牢想,彼不至於牢,由起邪見故。(出曜經, T04, 747c) [TSFn01-29]
  4. 不堅起堅想,堅起不堅想,後不至於堅,由起邪見故。(法集要頌經, T04,793a) [TSFn01-30]

5.四分律:無堅說堅牢,堅牢不見堅,彼不解堅牢,墮邪憶念中T22,882c

英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RIGHT PERCEPTION LEADS TO THE REALIZATION OF THE TRUTH

  1. In the unessential they imagine the essential [NāradaFn01-16] , in the essential they see the unessential - they who entertain (such) wrong thoughts [NāradaFn01-17] never realize the essence.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

11-12 [ThaniSFn-V11-12]

Those who regard
non-essence as essence
and see essence as non-,
don't get to the essence,
  ranging about in wrong resolves.

But those who know
essence as essence,
and non-essence as non-,
get to the essence,
  ranging about in right resolves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
11 Quintessence they see as non-essence;
Non-essence they see as quintessence;
And they in wrong thoughts acquiescent,
Will never discover quintessence.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 11 They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.
英譯(Cited from DLMBS) [12]
DhP 11
Thinking to be essential, what is not, seeing no essence in what is essential,
they, feeding on wrong thoughts, do not discover the essence. [DLMBSFn-V011]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 011
Dhammapada Dhp. 012
巴利原典 (PTS) [1]
12. Sārañca sārato ñatvā asārañca asārato
Te sāraṃ adhigacchanti sammāsaṃkappagocarā.
巴利原典 (CSCD) [2]
12. Sārañca sārato ñatvā, asārañca asārato;
Te sāraṃ adhigacchanti, sammāsaṅkappagocarā.
漢譯( 了參 法師 譯, 文言文版) [3]
  1. 真實思真實,非真知非真,正思惟境界,彼能達真實。 [MettFn01-23]
漢譯( 敬法 法師 譯, 白話文版) [4]
12 知有內涵為有內涵,知無內涵為無內涵。
擁有此正思惟的人,他們能夠達到內涵。
漢譯(周金言 譯, 白話文版) [13]

誤認非法為正法,誤認正法為非法,抱持邪見的人,永遠無法了悟正法。 (偈 11)

正法就認定是正法,非法就認定是非法,具足正見的人,了悟正法。 (偈 12)

漢譯(相當之古漢譯對應經典) [5]
  1. 知真為真,見偽知偽,是為正計,必得真利。(法句經, T04, 562b) [TSFn01-31]
  2. 知真為真,見偽知偽,是為正計,必得真利。(法句譬喻經, T04, 583c) [TSFn01-32]
  3. 牢而知牢者,不牢知不牢,彼人求於牢,正治以為本。(出曜經, T04, 748a) [TSFn01-33]
  4. 堅而知堅者,不堅知不堅,被人求於堅,正治以為本。(法集要頌經, T04,793a) [TSFn01-34]
  5. 四分律:堅牢知堅牢,不堅知不堅,彼解堅牢法,入於正念中T22,882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. What is essential they regard as essential, what is unessential they regard as unessential - they who entertain (such) right thoughts [NāradaFn01-18] realize the essence.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

11-12 [ThaniSFn-V11-12]

Those who regard
non-essence as essence
and see essence as non-,
don't get to the essence,
  ranging about in wrong resolves.

But those who know
essence as essence,
and non-essence as non-,
get to the essence,
  ranging about in right resolves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
12 Quintessence they see as quintessence,
Non-essence they see as non-essence,
And they in right thoughts acquiescent,
Go on to discover quintessence.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 12 They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.
英譯(Cited from DLMBS) [12]
DhP 12
Having known the essence as the essence, non-essential as non-essential,
they, feeding on right thoughts, discover the essence. [DLMBSFn-V012]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 012
Dhammapada Dhp. 013
巴利原典 (PTS) [1]
13. Yathāgāraṃ ducchannaṃ vuṭṭhi samativijjhati
Evaṃ abhāvitaṃ cittaṃ rāgo samativijjhati.
巴利原典 (CSCD) [2]
13. Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;
Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati.
漢譯( 了參 法師 譯, 文言文版) [3] 13 如蓋屋不密,必為雨漏浸,如是不修心,貪欲必漏入。 [MettFn01-24]
漢譯( 敬法 法師 譯, 白話文版) [4]
13 就像雨可以滲透蓋得不好的屋子,
貪欲亦可滲透尚未受到培育的心。
漢譯(周金言 譯, 白話文版) [13]

貪欲佔據不知修心的人,一如雨水滴進屋頂損壞的房子。 (偈 13)

貪欲無法佔據善於修心的人,一如雨水無法滴進屋頂完好的房子。 (偈 14)

漢譯(相當之古漢譯對應經典) [5]
  1. 蓋屋不密,天雨則漏,意不惟行,淫泆為穿。(法句經, T04, 562b) [TSFn01-35]
  2. 蓋屋不密,天雨則漏,意不惟行,婬泆為穿。(法句譬喻經, T04, 583c) [TSFn01-36]
  3. 蓋屋不密,天雨則漏,人不惟行,漏婬怒癡。(出曜經, T04, 759c) [TSFn01-37]
  4. 蓋屋若不密,天雨則常漏,人不思惟行,恒歷婬怒癡。(法集要頌經, T04,795b) [TSFn01-38]
  5. 增壹阿含經:蓋屋不密,天雨則漏,人不惟行,漏婬怒癡T02, 591c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LUST PIERCES THE HEARTS OF THE UNDEVELOPED BUT NOT THOSE OF THE DEVELOPED

  1. Even as rain penetrates as ill-thatched house, so does lust penetrate an undeveloped mind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

13-14

As rain seeps into
an ill-thatched hut,
so passion,
  the undeveloped mind.

As rain doesn't seep into
a well-thatched hut,
so passion does not,
  the well-developed mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
13 & 14 Like ill-thatched huts let in the rain,
Is lust let in by minds untrained.
In well-roofed huts no water leaks:
In well-trained minds no passion seeps.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 13 As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.
英譯(Cited from DLMBS) [12]
DhP 13
As a poorly covered house is penetrated by a rain,
thus an undeveloped mind is penetrated by passion. [DLMBSFn-V013]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 013
Dhammapada Dhp. 014
巴利原典 (PTS) [1]
14. Yathāgāraṃ succhannaṃ vuṭṭhi na samativijjhati
Evaṃ subhāvitaṃ cittaṃ rāgo na samativijjhati.
巴利原典 (CSCD) [2]
14. Yathā agāraṃ suchannaṃ, vuṭṭhī na samativijjhati;
Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhati.
漢譯( 了參 法師 譯, 文言文版) [3] 14 如善密蓋屋,不為雨漏浸,如是善修心,貪欲不漏入。 [MettFn01-25]
漢譯( 敬法 法師 譯, 白話文版) [4]
14 就像雨不能滲透蓋得很好的屋子,
貪欲亦滲不透已被良好培育的心。 [CFFn01-04]
漢譯(周金言 譯, 白話文版) [13]

貪欲佔據不知修心的人,一如雨水滴進屋頂損壞的房子。 (偈 13)

貪欲無法佔據善於修心的人,一如雨水無法滴進屋頂完好的房子。 (偈 14)

漢譯(相當之古漢譯對應經典) [5]
  1. 蓋屋善密,雨則不漏,攝意惟行,淫泆不生。(法句經, T04, 562b) [TSFn01-39]
  2. 蓋屋善密,雨則不漏,攝意惟行,婬匿不生。(法句譬喻經, T04, 583c) [TSFn01-40]
  3. 蓋屋緻密,天雨不漏,人自惟行,無婬怒癡。(出曜經, T04, 760a) [TSFn01-41]
  4. 蓋屋若不密,天雨則常漏,人自思惟行,永無婬怒癡。(法集要頌經, T04,795b) [TSFn01-42]
  5. 增壹阿含經:蓋屋善密,天雨不漏,人能惟行,無婬怒癡T02, 591c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed [NāradaFn01-19] mind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

13-14

As rain seeps into
an ill-thatched hut,
so passion,
  the undeveloped mind.

As rain doesn't seep into
a well-thatched hut,
so passion does not,
  the well-developed mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
13 & 14 Like ill-thatched huts let in the rain,
Is lust let in by minds untrained.
In well-roofed huts no water leaks:
In well-trained minds no passion seeps.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 14 As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.
英譯(Cited from DLMBS) [12]
DhP 14
As a well covered house is not penetrated by a rain,
thus a well developed mind is not penetrated by passion. [DLMBSFn-V014]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 014
Dhammapada Dhp. 015
巴利原典 (PTS) [1]
15. Idha socati pecca socati pāpakārī ubhayattha socati
So socati so vihaññati disvā kamma kiliṭṭhamattano.
巴利原典 (CSCD) [2]
15. Idha socati pecca socati, pāpakārī ubhayattha socati;
So socati so vihaññati, disvā kammakiliṭṭhamattano.
漢譯( 了參 法師 譯, 文言文版) [3] 15 現世此處悲,死後他處悲,作諸惡業者,兩處俱憂悲,見自惡業已,他悲.他苦惱。 [MettFn01-26]
漢譯( 敬法 法師 譯, 白話文版) [4]
15 此世他悲哀,來世他悲哀,
造惡者於兩處都是悲哀。
見到自己污穢的行為後,
他感到悲哀,他感到苦惱。
漢譯(周金言 譯, 白話文版) [13] 今生悲傷,來世也悲傷,造作惡業的人今生與來世都悲傷;他(她)們悲傷苦惱地察覺到曾經作過的惡業。 (偈 15)
漢譯(相當之古漢譯對應經典) [5]
  1. 造憂後憂,行惡兩憂,彼憂惟懼,見罪心懅。(法句經, T04, 562b) [TSFn01-43]
  2. 造憂後憂,行惡兩憂,彼憂唯懼,見罪心懅。(法句譬喻經, T04, 583b) [TSFn01-44]
  3. 此憂彼亦憂,惡行二俱憂,彼憂彼受報,見行乃知審。(出曜經, T04, 746b) [TSFn01-45]
  4. 此憂彼亦憂,惡行二俱憂,彼憂彼受報,見行乃審知。(法集要頌經, T04,792c) [TSFn01-46]
5.增壹阿含經:此憂彼亦憂,為惡二處憂,為惡後受報,皆由現報故T02,692b
6.根本說一切有部毘奈耶雜事:今生若苦來生苦,由其作罪二俱苦,自知此苦由惡業,更復受苦於餘趣T24, 244a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL-DOERS SUFFER HERE AND HEREAFTER

  1. Here he grieves, [NāradaFn01-20] hereafter he grieves. [NāradaFn01-21] In both states the evil-doer grieves. He grieves, he is afflicted, perceiving the impurity of his own deeds.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

15-18

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9] 15 Evil-doers sorrow in both present and future lives. They sorrow and grieve, having realised their own defiled conduct.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 15 The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.
英譯(Cited from DLMBS) [12]
DhP 15
He grieves here, he grieves after death, in both states does the wrongdoer grieve.
He grieves, he is vexed, having seen his own evil deeds. [DLMBSFn-V015]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 015
Dhammapada Dhp. 016
巴利原典 (PTS) [1]
16. Idha modati pecca modati katapuñño ubhayattha modati
So modati so pamodati disvā kamma visuddhimattano.
巴利原典 (CSCD) [2]
16. Idha modati pecca modati, katapuñño ubhayattha modati;
So modati so pamodati, disvā kammavisuddhimattano.
漢譯( 了參 法師 譯, 文言文版) [3] 16 現世此處樂,死後他處樂,作諸善業者,兩處俱受樂,見自善業已,他樂.他極樂。 [MettFn01-27]
漢譯( 敬法 法師 譯, 白話文版) [4]
16 此世他喜悅,來世他喜悅,
行善者於兩處都是喜悅。
見到自己清淨的行為後,
他感到喜悅,非常的喜悅。
漢譯(周金言 譯, 白話文版) [13] 今生喜悅,來生也喜悅,造作善業的人今生與來世都喜悅;他(她)們滿心喜悅地察覺到曾經作過的善業。 (偈 16)
漢譯(相當之古漢譯對應經典) [5]
  1. 造喜後喜,行善兩喜,彼喜惟歡,見福心安。(法句經, T04, 562b) [TSFn01-47]
  2. 造喜後喜,行善兩喜,彼喜惟歡,見福心安。(法句譬喻經, T04, 583b) [TSFn01-48]
  3. 此喜彼亦喜,福行二俱喜,彼喜彼受報,見行自清淨。(出曜經, T04, 746c) [TSFn01-49]
  4. 此喜彼亦喜,福行二俱喜,彼行彼受報,見行自清淨。(法集要頌經, T04,792c) [TSFn01-50]
  5. 三彌底部論:生世樂歡喜,異世樂欣然,作福二處歡,自見其業淨。此世業報竟,來世復應受,陰壞隨業往,更受異陰身T32, 463b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HAPPY ARE THE WELL-DOERS HERE AND HEREAFTER

  1. Here he rejoices, [NāradaFn01-22] hereafter he rejoices. [NāradaFn01-23] In both states the well-doer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds. [NāradaFn01-24]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

15-18

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9] 16 Kind people are happy in both present and future lives. They are happy and satisfied, having realised their own pure conduct.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 16 The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.
英譯(Cited from DLMBS) [12]
DhP 16
He rejoices here, he rejoices after death, in both states does the well-doer rejoice.
He rejoices, he is happy, having seen his own good deeds. [DLMBSFn-V016]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 016
Dhammapada Dhp. 017
巴利原典 (PTS) [1]
17. Idha tappati pecca tappati pāpakārī ubhayattha tappati
Pāpaṃ me katanti tappati bhiyyo tappati duggatiṃ gato.
巴利原典 (CSCD) [2]
17. Idha tappati pecca tappati, pāpakārī [pāpakāri (?)] ubhayattha tappati;
‘‘Pāpaṃ me kata’’nti tappati, bhiyyo [bhīyo (sī.)] tappati duggatiṃ gato.
漢譯( 了參 法師 譯, 文言文版) [3] 17 現世此處苦,死後他處苦,作諸惡業者,兩處俱受苦,(現)悲『我作惡』,墮惡趣更苦 [LCanFn01-13][MettFn01-28]
漢譯( 敬法 法師 譯, 白話文版) [4]
17 此世他受苦,來世他受苦,
造惡者在兩處都遭受痛苦。
想到「我造了惡」時他痛苦。
去到惡趣時,他更加痛苦。
漢譯(周金言 譯, 白話文版) [13] 今生受苦,來世也受苦,造作惡業的人今生與來世都受苦;「我已經造下惡業!」的念頭使他(她)們受苦;往生到惡趣時,受更大的苦。 (偈 17)
漢譯(相當之古漢譯對應經典) [5]
  1. 今悔後悔,為惡兩悔,厥為自殃,受罪熱惱。(法句經, T04, 562b) [TSFn01-51]
  2. 今悔後悔,為惡兩悔,厥為自殃,受罪熱惱。(法句譬喻經, T04, 583b) [TSFn01-52]
  3. 此煮彼亦煮,罪行二俱煮,彼煮彼受罪,見行自有驗。(出曜經, T04,747a) [TSFn01-53]
  4. 此煮彼亦煮,罪行二俱煮,彼煮彼受報,見行自有驗。(法集要頌經, T04,792c) [TSFn01-54]
  5. 根本說一切有部毘奈耶雜事:今生若燒來世燒,由其作罪二俱燒,自知此燒由惡業,更復轉生於惡趣T24, 244a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE EVIL-DOER LAMENTS HERE AND HEREAFTER

  1. Here he suffers, hereafter he suffers. In both states the evil-doer suffers. "Evil have I done" (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state. [NāradaFn01-25]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

15-18 [ThaniSFn-V17-18]

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
17 Here he regrets,
Hereafter regrets,
In both worlds the doer of evil regrets.

“I have done evil” -
The thought makes him mourn.
Still more he regrets when in low realms he’s born.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 17 The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.
英譯(Cited from DLMBS) [12]
DhP 17
He is tormented here, he is tormented after death, in both states is the wrongdoer tormented.
He is tormented [by the thought] "I have done evil". He is tormented even more, having gone to a bad birth. [DLMBSFn-V017]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 017
Dhammapada Dhp. 018
巴利原典 (PTS) [1]
18. Idha nandati pecca nandati pāpakārī ubhayattha nandati
Pāpaṃ me katanti nandati bhiyyo nandati suggatiṃ gato.
巴利原典 (CSCD) [2]
18. Idha nandati pecca nandati, katapuñño ubhayattha nandati;
‘‘Puññaṃ me kata’’nti nandati, bhiyyo nandati suggatiṃ gato.
漢譯( 了參 法師 譯, 文言文版) [3] 18 現世此處喜,死後他處喜,修諸福業者,兩處俱歡喜,現喜「我修福」,生善趣更喜。 [MettFn01-29]
漢譯( 敬法 法師 譯, 白話文版) [4]
18 此世他快樂,來世他快樂,
行善者在兩處都感到快樂。
想到「我造了福」時他快樂。
去到善趣時,他更加快樂。
漢譯(周金言 譯, 白話文版) [13] 今生快樂,來生快樂,造作善業的人今生與來世都快樂;「我已經造下善業!」的念頭使他(她)們喜悅不已;往生善趣時,他(她)們更喜悅。 (偈 18)
漢譯(相當之古漢譯對應經典) [5]
  1. 今歡後歡,為善兩歡,厥為自祐,受福悅豫。(法句經, T04, 562b) [TSFn01-55]
  2. 今歡後歡,為善兩歡,厥為自祐,受福悅豫。(法句譬喻經, T04, 583b) [TSFn01-56]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HAPPY ARE THE RIGHTEOUS

  1. Here he is happy, hereafter he is happy. In both states the well-doer is happy. "Good have I done" (thinking thus), he is happy. Furthermore, he is happy, having gone to a blissful state.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

15-18 [ThaniSFn-V17-18]

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
18 Here he’s delighted,
Hereafter delighted,
In both worlds the maker of merit’s delighted.

“I have made merit!” -
His glad exultation.
He’s happy still more with his good destination.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 18 The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.
英譯(Cited from DLMBS) [12]
DhP 18
He is delighted here, he is delighted after death, in both states is the well-doer delighted.
He is delighted [by the thought] "I have done good". He is delighted even more, having gone to a good birth. [DLMBSFn-V018]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 018
Dhammapada Dhp. 019
巴利原典 (PTS) [1]
19. Bahumpi ce sahitaṃ bhāsamāno
Na takkaro hoti naro pamatto
Gopo'va gāvo gaṇayaṃ paresaṃ
Na bhāgavā sāmaññassa hoti.
巴利原典 (CSCD) [2]
19. Bahumpi ce saṃhita [sahitaṃ (sī. syā. kaṃ. pī.)] bhāsamāno, na takkaro hoti naro pamatto;
Gopova gāvo gaṇayaṃ paresaṃ, na bhāgavā sāmaññassa hoti.
漢譯( 了參 法師 譯, 文言文版) [3] 19 雖多誦經集 [LCanFn01-14] ,放逸而不行,如牧數他牛 [LCanFn01-15] ,自無沙門分。
漢譯( 敬法 法師 譯, 白話文版) [4]
19 即使背誦許多經,放逸者不實行它,
猶如牧者數他牛,沒得分享沙門份。
漢譯(周金言 譯, 白話文版) [13]

雖然經常誦唸經文,但放逸而不奉行的人,像替人放牧的牧牛人,不能得到清淨行的法益。** (偈 19)

經文背誦雖不多,但確實奉行,滅除貪、瞋、癡,如實知見,內心清淨,生生世世不再執著的人,真正得到清淨行的法益。 (偈 20)

漢譯(相當之古漢譯對應經典) [5]
  1. 巧言多求,放蕩無戒,懷婬怒癡,不惟止觀,聚如群牛,非佛弟子。(法句經, T04, 562b) [TSFn01-57]
  2. 雖多誦習義,放逸不從正,如牧數他牛,不獲沙門正。(出曜經, T04, 643b) [TSFn01-58]
  3. 雖誦習多義,放逸不從正,如牧數他牛,難獲沙門果。(法集要頌經, T04,779b) [TSFn01-59]
  4. 增壹阿含經:多誦無益事,此法非為妙,猶算牛頭數,非此沙門要T02,673b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LEARNING WITHOUT PRACTICE IS OF NO WORTH

  1. Though much he recites the Sacred Texts, [NāradaFn01-26] but acts not accordingly, that heedless man is like a cowherd who counts others' kine. He has no share in the fruits [NāradaFn01-27] of the Holy Life. [NāradaFn01-28]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

19-20

If he recites many teachings, but
  — heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
         others,
he has no share in the contemplative life.

If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
  abandoning passion,
     aversion, delusion;
  alert,
  his mind well-released,
     not clinging
  either here or hereafter:
he has his share in the contemplative life.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9] 19 Although he frequently recites the scriptures, a heedless person fails to put them into practice. He is like a cowherd, counting others’ cattle. He has no real share in the life of asceticism.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 19 The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.
英譯(Cited from DLMBS) [12]
DhP 19
Even if he recites a lot of scriptures, but does not act accordingly, the negligent man.
He is like a cowherd who counts others' cows. He does not share the [blessings of] monkshood. [DLMBSFn-V019]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 019
Dhammapada Dhp. 020
巴利原典 (PTS) [1]
20. Appampi ce sahitaṃ bhāsamāno20
Dhammassa hoti anudhammacārī
Rāgañca dosañca pahāya mohaṃ
Sammappajāno suvimuttacitto
Anupādiyāno idha vā huraṃ vā
Sa bhāgavā sāmaññassa hoti.

Yamakavaggo paṭhamo.
巴利原典 (CSCD) [2]
20. Appampi ce saṃhita bhāsamāno, dhammassa hoti [hotī (sī. pī.)] anudhammacārī;
Rāgañca dosañca pahāya mohaṃ, sammappajāno suvimuttacitto;
Anupādiyāno idha vā huraṃ vā, sa bhāgavā sāmaññassa hoti.

Yamakavaggo paṭhamo niṭṭhito.
漢譯( 了參 法師 譯, 文言文版) [3]

20 雖誦經典少,能依教實行,具足正知識,除滅貪.瞋.癡,善淨解脫心,棄捨於世欲,此界.或他界,彼得沙門分 [MettFn01-31][MettFn01-32]

雙品第一竟〔Yamakavaggo Pa.thamo〕

漢譯( 敬法 法師 譯, 白話文版) [4]
20 即使背誦少許經,依法之人依法行,
捨棄了貪和瞋痴,具備正知心全解,
今生來世不執著,他得分享沙門份。 [CFFn01-05]

雙品第一完畢
漢譯(周金言 譯, 白話文版) [13]

雖然經常誦唸經文,但放逸而不奉行的人,像替人放牧的牧牛人,不能得到清淨行的法益。** (偈 19)

經文背誦雖不多,但確實奉行,滅除貪、瞋、癡,如實知見,內心清淨,生生世世不再執著的人,真正得到清淨行的法益。 (偈 20)

漢譯(相當之古漢譯對應經典) [5]
  1. 時言少求,行道如法,除婬怒癡,覺正意解,見對不起,是佛弟子。(法句經, T04, 562b) [TSFn01-60]
  2. 說法雖微少,一意專聽受,此名護法人,除去婬怒癡,眾結永盡者,故名為沙門。(出曜經, T04, 658c) [TSFn01-61]
3. a. 所謂持法者,不必多誦習,若少有所聞,具足法身行。(法集要頌經, T04,779b11)
  b. 若聞惡而忍,說行人讚嘆,消除貪瞋癡,彼獲沙門性。(法集要頌經, T04,779b15) [TSFn01-62]

  1. 增壹阿含經:若少多誦習,於法而行法,此法極為上,可謂沙門法T02,673b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

19-20

If he recites many teachings, but
  — heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
         others,
he has no share in the contemplative life.

If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
  abandoning passion,
     aversion, delusion;
  alert,
  his mind well-released,
     not clinging
  either here or hereafter:
he has his share in the contemplative life.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
20 Although a person infrequently recites the scriptures
if he practises in accordance with Dhamma;
if he has abandoned greed, hatred and delusion;
if he possesses right knowledge;
if his mind is liberated;
if he is attached to nothing in the human or deva realms,
he has a real share in the life of asceticism.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 20 The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.
英譯(Cited from DLMBS) [12]
DhP 20
Even if he recites a little of scriptures, but lives in truth according to the Dharma,
having abandoned lust, hatred and delusion, has the right knowledge, with a well emancipated mind,
is not attached to anything, either in this world, nor in the other one, he shares the [blessings of] monkshood. [DLMBSFn-V020]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 020
Dhammapada Dhp. 021
巴利原典 (PTS) [1]
  1. Appamādavaggo.
21. Appamādo amatapadaṃ pamādo maccuno padaṃ
Appamattā na mīyanti ye pamattā yathā matā.
巴利原典 (CSCD) [2]
2. Appamādavaggo
21. Appamādo amatapadaṃ [amataṃ padaṃ (ka.)], pamādo maccuno padaṃ;
Appamattā na mīyanti, ye pamattā yathā matā.
漢譯( 了參 法師 譯, 文言文版) [3]

二、不放逸品

21 無逸不死道,放逸趣死路。無逸者不死,放逸者如尸。 [LCanFn02-01][MettFn02-01][MettFn02-02][LCanFn02-02][NandFn02-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第二:不放逸品

21 不放逸是不死境,放逸是死亡之境;
不放逸的人不死,放逸者猶如已死。
漢譯(周金言 譯, 白話文版) [13]

第二品--不放逸品

精進是涅槃之道,放逸使人趣向生死輪迴;精進的人不死 [dhp-a-021-note] ,放逸的人如行屍走肉。 (偈21)

智者確實明白以上的道理,所以精進安樂,並且喜悅聖境 [dhp-a-022-note] 。 (偈22)

智者堅定、精進禪定 [dhp-a-023-note1] ,解脫繫縛 [dhp-a-023-note2] ,證得無上涅槃 [dhp-a-023-note3] 。 (偈23)

漢譯(相當之古漢譯對應經典) [5]
  1. 戒為甘露道,放逸為死徑,不貪則不死,失道為自喪。(法句經, T04,562b) [TSFn02-01]
  2. 戒為甘露道,放逸為死徑,不貪則不死,失道為自喪。(出曜經:T04,636c) [TSFn02-02]
  3. 法集要頌經:戒為甘露道,放逸為死徑,不貪則不死,失道乃自喪。(法集要頌經,T04, 779a) [TSFn02-03]
4.增壹阿含經:無憍甘露跡,放逸是死徑,無慢則不死,慢者即是死T02, 563c
5.增壹阿含經:戒為甘露道,放逸為死徑,不貪則不死,失道為自喪T02, 699b
6.佛說大般泥洹經:若無放逸,是處不死,若其放逸,是為死徑。無放逸者,得不死處,若放逸者,常處生死T12, 889c
7.大般涅槃經:謹慎無放逸,是處名甘露,放逸不謹慎,是名為死句。若不放逸者,則得不死處,如其放逸者,常趣於死路T12, 415c
8.大般涅槃經:謹慎無放逸,是處名甘露,放逸不謹慎,是名為死句。若不放逸者,則得不死處,如其放逸者,常趣於死路T12, 656b
9.正法念處經:不放逸不死,放逸是死處,不放逸不死,放逸常生死。不放逸不死,放逸是死句,我以不放逸,今得天中勝T17, 146b
10.根本說一切有部毘奈耶雜事:若不放逸者,能得不死處,若作放逸人,終歸於死路T24, 274b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 2 Heedfulness

THE HEEDLESS DIE; THE HEEDFUL DO NOT

  1. Heedfulness [NāradaFn02-01] is the path to the deathless, [NāradaFn02-02] heedlessness is the path to death. The heedful do not die; [NāradaFn02-03] the heedless are like unto the dead.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp II Heedfulness

  1. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already. [BudRkFn-v21]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp II Heedfulness

21-24 [ThaniSFn-V21]

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

2. Diligence

21 Diligence is the path to the Deathless,
And negligence the pathway to death.
They perish not, those who are diligent;
The negligent are like unto the dead.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter II: On Earnestness

21 Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

英譯(Cited from DLMBS) [12]

Chapter 2: Conscientiousness

DhP 21
Conscientiousness is the state of deathlessness. Negligence is the state of death.
The conscientious ones do not die. Those, who are negligent, are as if dead. [DLMBSFn-V021]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 021
Dhammapada Dhp. 022
巴利原典 (PTS) [1]
22. Etaṃ visesato ñatvā appamādamhi paṇḍitā
Appamāde pamodanti ariyānaṃ gocare ratā.
巴利原典 (CSCD) [2]
22. Evaṃ [etaṃ (sī. syā. kaṃ. pī.)] visesato ñatvā, appamādamhi paṇḍitā;
Appamāde pamodanti, ariyānaṃ gocare ratā.
漢譯( 了參 法師 譯, 文言文版) [3] 22 智者深知此,所行不放逸。不放逸得樂,喜悅於聖境。 [LCanFn02-03][LCanFn02-04][NandFn02-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
22 清楚了知這一點,智者絕對不放逸,
他們樂於不放逸,他們喜樂於聖界。
漢譯(周金言 譯, 白話文版) [13]

第二品--不放逸品

精進是涅槃之道,放逸使人趣向生死輪迴;精進的人不死 [dhp-a-021-note] ,放逸的人如行屍走肉。 (偈21)

智者確實明白以上的道理,所以精進安樂,並且喜悅聖境 [dhp-a-022-note] 。 (偈22)

智者堅定、精進禪定 [dhp-a-023-note1] ,解脫繫縛 [dhp-a-023-note2] ,證得無上涅槃 [dhp-a-023-note3] 。 (偈23)

漢譯(相當之古漢譯對應經典) [5]
  1. 慧智守道勝,終不為放逸,不貪致歡喜,從是得道樂。(法句經, T04,562b) [TSFn02-04]
  2. 慧智守道勝,終不為放逸,不貪致歡喜,從是得道樂。(出曜經, T04,637b)
  3. 智者守道勝,終不為迷醉,不貪致喜樂,從是得聖道。(法集要頌經, T04,779a)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Distinctly understanding this (difference [NāradaFn02-04] ), the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of the Ariyas. [NāradaFn02-05]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones. [BudRkFn-v22]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

21-24 [ThaniSFn-V22]

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
22&23 The wise, recognising the special quality of diligence, rejoice in it, delighting in the realm of morally outstanding people (ariyans). They apply themselves constantly and unwaveringly. The steadfast reach Nibbana, ultimate safety.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 22 Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect).
英譯(Cited from DLMBS) [12]
DhP 22
Having thus distinctively understood about conscientiousness, the wise ones rejoice in conscientiousness, delighting in the sphere of the Noble Ones. [DLMBSFn-V022]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 022
Dhammapada Dhp. 023
巴利原典 (PTS) [1]
23. Te jhāyino sātatikā niccaṃ daḷhaparakkamā
Phusanti dhīrā nibbāṇaṃ yogakkhemaṃ anuttaraṃ.
巴利原典 (CSCD) [2]
23. Te jhāyino sātatikā, niccaṃ daḷhaparakkamā;
Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttaraṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 23 智者常堅忍,勇猛修禪定。解脫得安隱,證無上涅槃。 [LCanFn02-05][NandFn02-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
23 那些禪者持恆地、常常穩固地精進,
賢者們體驗涅槃:無上的解脫諸軛。
漢譯(周金言 譯, 白話文版) [13]

第二品--不放逸品

精進是涅槃之道,放逸使人趣向生死輪迴;精進的人不死 [dhp-a-021-note] ,放逸的人如行屍走肉。 (偈21)

智者確實明白以上的道理,所以精進安樂,並且喜悅聖境 [dhp-a-022-note] 。 (偈22)

智者堅定、精進禪定 [dhp-a-023-note1] ,解脫繫縛 [dhp-a-023-note2] ,證得無上涅槃 [dhp-a-023-note3] 。 (偈23)

漢譯(相當之古漢譯對應經典) [5]
  1. 常當惟念道,自強守正行,健者得度世,吉祥無有上。(法句經, T04,562b)
  2. 常當惟念道,自強守正行,健者得度世,吉祥無有上。(出曜經, T04,637b)

3.法集要頌經:恒思修善法,自守常堅固,智者求寂靜,吉祥無有上。(法集要頌經, T04,779a)

英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. The constantly meditative, [NāradaFn02-06] the ever steadfast ones realize the bond-free, [NāradaFn02-07] supreme Nibbāna. [NāradaFn02-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

21-24 [ThaniSFn-V23]

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
22&23 The wise, recognising the special quality of diligence, rejoice in it, delighting in the realm of morally outstanding people (ariyans). They apply themselves constantly and unwaveringly. The steadfast reach Nibbana, ultimate safety.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 23 These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.
英譯(Cited from DLMBS) [12]
DhP 23
Those meditating perseveringly, constantly with strong effort,
those clever ones touch the Nirvana, the highest peace from bondage. [DLMBSFn-V023]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 023
Dhammapada Dhp. 024
巴利原典 (PTS) [1]
24. Uṭṭhānavato satimato sucikammassa nisammakārino
Saññatassa ca dhammajīvino appamattassa yaso'bhivaḍḍhati.
巴利原典 (CSCD) [2]
24. Uṭṭhānavato satīmato [satimato (sī. syā. ka.)], sucikammassa nisammakārino;
Saññatassa dhammajīvino, appamattassa [apamattassa (?)] yasobhivaḍḍhati.
漢譯( 了參 法師 譯, 文言文版) [3] 24 奮勉常正念,淨行能克己,如法而生活,無逸善名增。 [MettFn02-03][MettFn02-04][NandFn02-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
24 對於精進、具備正念、行為清淨、慎重行事、
防護諸根、依法生活、不放逸者,其譽增長。
漢譯(周金言 譯, 白話文版) [13] 精進、正念現前、舉止清靜、善於分辨善惡法、克己、生活如法、不放逸的人,名譽隨之提升。 (偈24)
漢譯(相當之古漢譯對應經典) [5]
  1. 正念常興起,行淨惡易滅,自制以法壽,不犯善名增。(法句經, T04,562b)
  2. 正念常興起,行淨惡易滅,自制以法壽,不犯善名增。(出曜經, T04,638b)
  3. 正念常興起,意靜易滅除,自制以法命,不犯善名稱。(法集要頌經, T04, 779a)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE ENERGETIC PROSPER

  1. The glory of him who is energetic, mindful, pure in deed, considerate, self-controlled, right-living, and heedful steadily increases.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

21-24

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
24 People who are
energetic,
attentive,
pure in conduct,
careful in conduct,
restrained,
of right livelihood,
diligent,
their glory grows.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 24 If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,--then his glory will increase.
英譯(Cited from DLMBS) [12]
DhP 24
The good repute of someone, who is energetic, mindful, of pure deeds, acting
considerately, self-controlled, living righteously and conscientious, increases. [DLMBSFn-V024]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 024
Dhammapada Dhp. 025
巴利原典 (PTS) [1]
25. Uṭṭhānenappamādena saññamena damena ca
Dīpaṃ kayirātha medhāvī yaṃ ogho nābhikīrati.
巴利原典 (CSCD) [2]
25. Uṭṭhānenappamādena , saṃyamena damena ca;
Dīpaṃ kayirātha medhāvī, yaṃ ogho nābhikīrati.
漢譯( 了參 法師 譯, 文言文版) [3] 25 奮勉不放逸,克己自調御,智者自作洲,不為洪水沒。 [LCanFn02-06][LCanFn02-07][MettFn02-05][MettFn02-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
25 透過勤奮不放逸、守戒與調服(諸根),
智者應該做個島:洪水淹不了的島。
漢譯(周金言 譯, 白話文版) [13] 由於精進不放逸,戒律和克己的功夫,智者為自己建造不為洪水淹沒的沙洲 [dhp-a-025-note1] 。 (偈25)
漢譯(相當之古漢譯對應經典) [5]
  1. 發行不放逸,約己自調心,慧能作錠明,不返冥淵中。(法句經, T04, 562b) [TSFn02-05]
  2. 發行不放逸,約己自調心,慧能作錠明,不反入冥淵。(出曜經, T04,638a) [TSFn02-06]
  3. 發行不放逸,約己調伏心,能善作智燈,黑闇自破壞。(法集要頌經, T04,779a)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BY THEIR EFFORTS THE WISE CREATE THEIR OWN HEAVENS

  1. By sustained effort, earnestness, discipline, and self-control let the wise man make for himself an island, [NāradaFn02-09] which no flood overwhelms.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

25

Through initiative, heedfulness,
restraint, & self-control,
the wise would make
     an island
no flood
can submerge.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
25 The wise by means of
energy,
diligence,
sense restraint,
self-taming,
make an island which no flood can destroy.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 25 By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.
英譯(Cited from DLMBS) [12]
DhP 25
By exertion, conscientiousness, self-control and moderation,
a wise should make an island, that a flood can not overwhelm. [DLMBSFn-V025]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 025
Dhammapada Dhp. 026
巴利原典 (PTS) [1]
26. Pamādamanuyuñjanti bālā dummedhino janā
Appamādañca medhāvi dhanaṃ seṭṭhaṃ'va rakkhati.
巴利原典 (CSCD) [2]
26. Pamādamanuyuñjanti, bālā dummedhino janā;
Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.
漢譯( 了參 法師 譯, 文言文版) [3] 26 暗鈍愚癡人,耽溺於放逸,智者不放逸,如富人護寶。
漢譯( 敬法 法師 譯, 白話文版) [4]
26 無慧愚痴的大眾,他們耽溺於放逸;
智者守護不放逸,猶如守護至上財。
漢譯(周金言 譯, 白話文版) [13]

愚癡的人耽溺於放逸行,智者護持自己的精進,一如世人保護無上的珍寶。 (偈26)

人不可放逸,也不可耽溺欲樂,精進禪修的人可以獲得大安樂。 (偈27)

漢譯(相當之古漢譯對應經典) [5]
  1. 愚人意難解,貪亂好諍訟,上智當重慎,護斯為寶尊。(法句經, T04,562c) [TSFn02-07]
  2. 修習放逸人,愚人所狎習,定則不放逸,如財主守藏。(出曜經, T04,639c)
  3. 修習放逸人,愚人所狎習,定則無放逸,便能盡有漏。(出曜經, T04,64a) [TSFn02-08]
  4. 修習放逸人,愚人所狎習,正觀不散亂,如財主守藏。(法集要頌經, T04,779a) [TSFn02-09]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE HEEDFUL NOT HEEDLESS

  1. The ignorant, foolish folk indulge in heedlessness; the wise man guards earnestness as the greatest treasure.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

26

They're addicted to heedlessness
 — dullards, fools —
while one who is wise
cherishes heedfulness
as his highest wealth.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
26 They’re given to slackness, the dull and inane;
The wise foster diligence, their paramount gain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 26 Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.
英譯(Cited from DLMBS) [12]
DhP 26
The fools, the ignorant people give themselves up to negligence.
And the wise one protects conscientiousness as the greatest treasure. [DLMBSFn-V026]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 026
Dhammapada Dhp. 027
巴利原典 (PTS) [1]
27. Mā pamādamanuyuñjetha mā kāmarati santhavaṃ
Appamatto hi jhāyanto pappoti vipulaṃ sukhaṃ.
巴利原典 (CSCD) [2]
27. Mā pamādamanuyuñjetha, mā kāmaratisanthavaṃ [sandhavaṃ (ka)];
Appamatto hi jhāyanto, pappoti vipulaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 27 莫耽溺放逸。莫嗜愛欲樂。警覺修定者,始得大安樂。 [MettFn02-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
27 不應耽溺於放逸,不應沉湎於欲樂,
禪修不放逸的人,的確獲得許多樂。
漢譯(周金言 譯, 白話文版) [13]

愚癡的人耽溺於放逸行,智者護持自己的精進,一如世人保護無上的珍寶。 (偈26)

人不可放逸,也不可耽溺欲樂,精進禪修的人可以獲得大安樂。 (偈27)

漢譯(相當之古漢譯對應經典) [5]
  1. 莫貪莫好諍,亦莫嗜欲樂,思心不放逸,可以獲大安。(法句經, T04, 562c)
  2. 莫貪莫好爭,亦莫嗜欲樂,思念不放逸,可以獲大安。(出曜經, T04,640a) [TSFn02-10]
  3. 莫貪樂鬪諍,亦勿嗜欲樂,思念不放逸,可以獲大安。(法集要頌經, T04,779a)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Indulge not in heedlessness; have no intimacy with sensuous delights. Verily, the earnest, meditative person obtains abundant bliss.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

27

Don't give way to heedlessness
  or to intimacy
  with sensual delight —
for a heedful person,
absorbed in jhana,
attains an abundance of ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
27 Don’t be given to negligence;
Turn aside from sensual treats.
The diligent one who meditates
Gets joy that’s abundantly sweet.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 27 Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.
英譯(Cited from DLMBS) [12]
DhP 27
Don't pursue negligence or intimacy with pleasure delights.
Conscientious practitioner of meditation obtains abundant happiness. [DLMBSFn-V027]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 027
Dhammapada Dhp. 028
巴利原典 (PTS) [1]
28. Pamādaṃ appamādena yadā nudati paṇḍito
Paññāpāsādamāruyha asoko sokiniṃ pajaṃ
Pabbataṭṭho'va bhummaṭṭhe dhīro bāle avekkhati.
巴利原典 (CSCD) [2]
28. Pamādaṃ appamādena, yadā nudati paṇḍito;
Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;
Pabbataṭṭhova bhūmaṭṭhe [bhummaṭṭhe (sī. syā.)], dhīro bāle avekkhati.
漢譯( 了參 法師 譯, 文言文版) [3] 28 智者以無逸,除逸則無憂,聖賢登慧閣,觀愚者多憂,如登於高山,俯視地上物。 [MettFn02-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
28 智者透過不放逸,去除放逸的時候,
他登上了智慧殿,無憂看著憂苦眾,
猶如賢哲山頂立,下看平原的愚人。
漢譯(周金言 譯, 白話文版) [13] 智者以正念滅除放逸心,所以智慧增長,憂患全無,以視憂苦眾生。智者(阿羅漢)觀無明眾生,如同登上山頂的人俯視山下的眾生。 (偈28)
漢譯(相當之古漢譯對應經典) [5]
  1. 放逸如自禁,能却之為賢,已昇智慧閣,去危為即安,明智觀於愚,譬如山與地。(法句經, T04, 562c) [TSFn02-11]
  2. 放逸如自禁,能卻之為賢,已昇智慧堂,去危而即安。明智觀於愚,譬如山與地,當念捨憍慢,智者習明慧。(出曜經, T04, 637c) [TSFn02-12]
  3. 迷醉如自禁,能去之為賢,已昇智慧堂,去危乃獲安。智者觀愚人,譬如山與地,當念捨憍慢,智者習明慧。(法集要頌經, T04, 779a)
4.佛說大般泥洹經:猶如明目住山頂,諦了其地愚夫等,如來道眼昇慧臺,無憂憂念群生類T12, 890a
5.大般涅槃經:精進勇健者,若處於山頂,平地及曠野,常見諸凡夫。昇大智慧殿,無上微妙臺,既自除憂患,亦見眾生憂T12, 415c
6.大般涅槃經:精進勇健者,若處於山頂,平地及曠野,常見諸凡夫。昇大智慧殿,無上微妙臺,既自除憂患,亦見眾生憂T12, 656c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HEEDLESSNESS SHOULD BE CONQUERED BY HEEDFULNESS

  1. When an understanding one discards heedlessness by heedfulness, he, free from sorrow, ascends to the palace of wisdom and surveys the sorrowing folk as a wise mountaineer surveys the ignorant groundlings. [NāradaFn02-10]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

28

When the wise person drives out
  heedlessness
  with heedfulness,
having climbed the high tower
of discernment,
  sorrow-free,
he observes the sorrowing crowd —
as the enlightened man,
having scaled
  a summit,
the fools on the ground below.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
28 With negligence scattered by diligent power,
The sage ascends great wisdom’s tower.
On the sorrowing masses he looks, free of woe,
As if from a mountain on groundlings below.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 28 When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain.
英譯(Cited from DLMBS) [12]
DhP 28
When the wise one expels negligence by conscientiousness,
having climbed the stronghold of wisdom, without sorrow,
such a clever one observes the sorrowing crowd
as somebody standing on a mountain observes the foolish people on the ground. [DLMBSFn-V028]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 028
Dhammapada Dhp. 029
巴利原典 (PTS) [1]
29. Appamatto pamattesu suttesu bahujāgaro
Abalassaṃ'va sīghasso hitvā yāti sumedhaso.
巴利原典 (CSCD) [2]
29. Appamatto pamattesu, suttesu bahujāgaro;
Abalassaṃva sīghasso, hitvā yāti sumedhaso.
漢譯( 了參 法師 譯, 文言文版) [3] 29 放逸中無逸,如眾睡獨醒。智者如駿馳,駑駘所不及。 [MettFn02-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
29 在眾放逸人中他不放逸,在眾昏睡人中他極警覺,
智者猶如快馬迅速前進,把疲憊的馬遠拋在後頭。
漢譯(周金言 譯, 白話文版) [13]
眾生放逸,智者精進;眾生昏沉,智者清醒,
智者超越愚癡的人,就像賽馬超越老弱的馬匹。 (偈 29)
漢譯(相當之古漢譯對應經典) [5]
  1. 居亂而身正,彼為獨覺悟,是力過師子,棄惡為大智。(法句經, T04, 562c)
  2. 不自放逸,從是多悟,羸馬比良,棄惡為賢。(法句經, T04, 570c) [TSFn02-13]
  3. 不恣在放恣,於眠多覺寤,如羸馬比良,棄惡乃為賢。(出曜經, T04,711c)
  4. 不恣在放恣,於眠多覺悟,如羸馬比良,棄惡乃為賢。(法集要頌經, T04, 786c) [TSFn02-14]
5.大毘婆沙論:不放逸放逸,多覺寤睡眠,如乘利鈍馬,勤行者先至T27, 482c
6.毘婆沙論:不放逸放逸,睡眠覺寤者,猶如利鈍馬,前發者先至T28, 355b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE STRENUOUS AND THE ALERT OVERTAKE THE THOUGHTLESS AND THE INDOLENT

  1. Heedful amongst the heedless, wide awake amongst the slumbering, the wise man advances as does a swift horse, leaving a weak jade behind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

29

Heedful among the heedless,
wakeful among those asleep,
just as a fast horse advances,
leaving the weak behind:
  so the wise.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
29 Heedful amongst the oblivious,
Awake in the land of the sleeping,
The wise man proceeds
Like a galloping steed:
Passing faltering jades,
Leaves them standing.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 29 Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.
英譯(Cited from DLMBS) [12]
DhP 29
Conscientious amongst the negligent, watchful amongst the sleeping,
the wise one advances like a swift horse, having left behind a weak one. [DLMBSFn-V029]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 029
Dhammapada Dhp. 030
巴利原典 (PTS) [1]
30. Appamādena maghavā devānaṃ seṭṭhataṃ gato
Appamādaṃ pasaṃsanti pamādo garahito sadā.
巴利原典 (CSCD) [2]
30. Appamādena maghavā, devānaṃ seṭṭhataṃ gato;
Appamādaṃ pasaṃsanti, pamādo garahito sadā.
漢譯( 了參 法師 譯, 文言文版) [3] 30 摩伽 [LCanFn02-08][MettFn02-10] 以無逸,得為諸天主。無逸人所讚,放逸為人訶。
漢譯( 敬法 法師 譯, 白話文版) [4]
30 摩伽透過不放逸,得以生為天之主。 [CFFn02-01]
眾人讚賞不放逸,放逸永遠被責備。
漢譯(周金言 譯, 白話文版) [13]
帝釋因為不放逸,所以成為諸天王;
精進受人贊歎,放逸受人訶責。 (偈30)
漢譯(相當之古漢譯對應經典) [5]
  1. 不放而得稱,放逸致毀謗,不逸摩竭人,緣淨得生天。(出曜經, T04, 659a)
  2. 讚歎不放逸,毀彼放逸人,恒獲人天報,最上為殊勝。(法集要頌經, T04, 779b)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EARNESTNESS LEADS TO SOVEREIGNTY

  1. By earnestness Maghavā [NāradaFn02-11] rose to the lordship of the gods. [NāradaFn02-12] Earnestness is ever praised; negligence is ever despised.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised. [BudRkFn-v30]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

30

Through heedfulness, Indra won
to lordship over the gods.
Heedfulness is praised,
heedlessness censured —
  always.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
30 Sakka, through heedful behaviour,
Was crowned as the sovereign deva.
Thus, heedfulness wins acclamation,
And slackness receives deprecation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 30 By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.
英譯(Cited from DLMBS) [12]
DhP 30
By conscientiousness did Indra become the chief amongst the gods.
Conscientiousness is praised, negligence is always censured. [DLMBSFn-V030]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 030
Dhammapada Dhp. 031
巴利原典 (PTS) [1]
31. Appamādarato bhikkhu pamāde bhaya dassivā
Saṃyojanaṃ aṇuṃ thūlaṃ ḍahaṃ aggīva gacchati.
巴利原典 (CSCD) [2]
31. Appamādarato bhikkhu, pamāde bhayadassi vā;
Saṃyojanaṃ aṇuṃ thūlaṃ, ḍahaṃ aggīva gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 31 樂不放逸比丘,或者懼見放逸,猶如猛火炎炎,燒去大結 [MettFn02-11] 、小結 [LCanFn02-09][MettFn02-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
31 樂於不放逸的比丘,看見放逸中的危險,
他有如火焰般前進,燒盡一切大小束縛。
漢譯(周金言 譯, 白話文版) [13] 精進的比丘,害怕放逸而勇猛精進,猶如大火,燒盡一切結。 (偈31)
漢譯(相當之古漢譯對應經典) [5]
  1. 比丘謹慎樂,放逸多憂愆,變諍小致大,積惡入火焚。(法句經, T04, 562c) [TSFn02-15]
2. 比丘謹慎樂,放逸多憂愆,能免深海難,如象拔淤泥。(出曜經, T04, 645c)
3. 比丘謹慎樂,放逸多憂愆,散灑諸惡法,如風飄落葉。(出曜經, T04, 646c)
4. 比丘謹慎樂,放逸多憂愆,結使所纏裹,為火燒已盡。(出曜經, T04, 646c)

5. 比丘謹慎樂,放逸多憂愆,各各以次第,得盡諸結使。(出曜經, T04, 647a)

6. (出曜經, T04, 647a)
比丘謹慎樂,放逸多憂愆,義解分別句,行息永安寧。
比丘謹慎樂,放逸多憂愆,變諍小致大,積惡入火焚。 [TSFn02-16]

7.法集要頌經:。(法集要頌經, T04, 779b)
苾芻懷謹慎,放逸多憂愆,如象拔淤泥,難救深海苦。
苾芻懷謹慎,放逸多憂愆,抖擻諸罪塵,如風飄落葉。
苾芻懷謹慎,放逸多憂愆,結使深纏縛,如火焚枯薪。
苾芻懷謹慎,放逸多憂愆,各各順次第,得盡諸結使。
苾芻懷謹慎,放逸多憂愆,義解分別句,寂靜永安寧。
苾芻懷謹慎,放逸多憂愆,煩惱若消除,能得涅槃樂。

8.佛說犯戒罪報輕重經:比丘謹慎樂,放逸多憂譴,變諍小致大,積惡入火焚T24, 910c

英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE HEEDFUL ADVANCE

  1. The Bhikkhu [NāradaFn02-13] who delights in heedfulness, and looks with fear on heedlessness, advances like fire, burning all fetters [NāradaFn02-14] great and small.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

31-32

The monk delighting in heedfulness,
seeing danger in heedlessness,
advances like a fire,
burning fetters
  great & small.

The monk delighting in heedfulness,
seeing danger in heedlessness
 — incapable of falling back —
stands right on the verge
  of Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
31 The monk who in diligence finds his delight,
Looking at negligence with fearful dislike,
Leaping ahead, like a flaming fireball,
Erases his fetters, the great and the small.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 31 A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.
英譯(Cited from DLMBS) [12]
DhP 31
The monk, who is devoted to conscientiousness and who is fearful of negligence,
advances like a fire, burning the fetters, small or big. [DLMBSFn-V031]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 031
Dhammapada Dhp. 032
巴利原典 (PTS) [1]
32. Appamādarato bhikkhu pamāde bhaya dassivā
Abhabbo parihāṇāya nibbāṇasseva santike.

Appamādavaggo dutiyo.
巴利原典 (CSCD) [2]
32. Appamādarato bhikkhu, pamāde bhayadassi vā;
Abhabbo parihānāya, nibbānasseva santike.

Appamādavaggo dutiyo niṭṭhito.
漢譯( 了參 法師 譯, 文言文版) [3]
32 樂不放逸比丘,或者懼見放逸,彼已鄰近涅槃,必定不易墮落。[MettFn02-13]

不放逸品第二竟〔Appamaadavaggo Dutiyo〕
漢譯( 敬法 法師 譯, 白話文版) [4]
32 樂於不放逸的比丘,看見放逸中的危險,
他絕不可能會倒退,而且已很接近涅槃。 [CFFn02-02]
不放逸品第二完畢
漢譯(周金言 譯, 白話文版) [13] 精進的比丘,唯恐放逸,所以不容易墮落,而趨近涅槃。 (偈32)
漢譯(相當之古漢譯對應經典) [5]
  1. 守戒福致喜,犯戒有懼心,能斷三界漏,此乃近泥洹。(法句經, T04, 562c) [TSFn02-17]
  2. 守戒福致喜,犯戒有懼心,能斷三界漏,此乃近涅槃。(法句譬喻經, T04, 放逸品第十) [TSFn02-18]
  3. 依此毘尼法,不懷放逸行,消除生死輪,永得盡苦惱。(法集要頌經, T04, 779c)
4.佛說犯戒罪報輕重經:持戒福致喜,破戒有懼心,永斷三界漏,爾乃得涅槃T24, 910c
5.本事經:常樂不放逸,見放逸生怖,諸見能永斷,速證般涅槃T17, 679a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE HEEDFUL ARE IN THE PRESENCE OF NIBBĀNA

  1. The Bhikkhu who delights in heedfulness, and looks with fear on heedlessness, is not liable to fall. [NāradaFn02-15] He is in the presence of Nibbāna.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

31-32

The monk delighting in heedfulness,
seeing danger in heedlessness,
advances like a fire,
burning fetters
  great & small.

The monk delighting in heedfulness,
seeing danger in heedlessness
 — incapable of falling back —
stands right on the verge
  of Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
32 The monk who in diligence finds his delight,
Looking at negligence with fearful dislike,
Of falling away, he has no possibility;
He’s brought himself into Nibbana’s vicinity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 32 A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvana.
英譯(Cited from DLMBS) [12]
DhP 32
The monk, who is devoted to conscientiousness and who is fearful of negligence,
unable to regress, he is just in the vicinity of the Nirvana. [DLMBSFn-V032]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 032
Dhammapada Dhp. 033
巴利原典 (PTS) [1]

3. Cittavaggo.

33. Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
Ujuṃ karoti medhāvī usukāro'va tejanaṃ.
巴利原典 (CSCD) [2]

3. Cittavaggo

33. Phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ [durakkhaṃ (sabbattha)] dunnivārayaṃ;
Ujuṃ karoti medhāvī, usukārova tejanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3]

三、心品

三三 輕動變易心,難護難制服,智者調直之,如匠搦箭直。 [MettFn03-01][MettFn03-02][MettFn03-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第三:心品

33 心浮不定且搖晃,難以防護難控制,
智者把心調正直,就像矢師矯正箭。
漢譯(周金言 譯, 白話文版) [13]

第三品--心品

心念飄忽不定,難以制服,智者調服心念,一如工匠使箭筆直一般。 (偈33)

人心如同被丟棄在地上的魚,躁動不安,所以人應該遠離貪愛。 (偈34)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:意駛於響,難護難禁,慧正其本,其明乃大T04, 563a
  2. 出曜經:心已離行,中間已滅,心為輕躁,難持難護T04, 759b
  3. 出曜經:智者能自正,猶匠搦箭直,有恚則知恚,有恚知有恚T04, 759c
  4. 法集要頌經:心已離諸行,中間是己心,心多為輕躁,難持難調護,智者能自正,如匠搦箭直,有恚則知恚,有恚知有恚T04, 795b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 3 Mind

STRAIGHTEN YOUR FICKLE MIND

  1. The flickering, fickle mind, [NāradaFn03-01] difficult to guard, difficult to control - the wise person straightens it as a fletcher straightens an arrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp III The Mind

  1. Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — so fickle and unsteady, so difficult to guard.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp III The Mind

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

3. The Mind

33 This mind, so fickle and disturbed,
Hard to guard, and hard to curb,
The wise ones straighten, just as do
Skilled fletchers make their arrows true.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter III: Thought

33 As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.

英譯(Cited from DLMBS) [12]

Chapter 3: The Mind

DhP 33
The wavering, unsteady mind, hard to guard, difficult to restrain,
the wise one straightens, like an arrow-maker an arrow. [DLMBSFn-V033]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 033
Dhammapada Dhp. 034
巴利原典 (PTS) [1]
34. Vārijo'va thale khitto okamokata ubbhato
Pariphandatidaṃ cittaṃ māradheyyaṃ pahātave.
巴利原典 (CSCD) [2]
34. Vārijova thale khitto, okamokataubbhato;
Pariphandatidaṃ cittaṃ, māradheyyaṃ pahātave.
漢譯( 了參 法師 譯, 文言文版) [3] 三四 如魚離水棲,投於陸地上,以此戰慄心,擺脫魔境界。 [MettFn03-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
34 水中魚被取出投擲於地時,牠會跳躍不安;
嘗試要把此心帶離魔界時,它亦跳躍不安。[CFFn03-01]
漢譯(周金言 譯, 白話文版) [13]

第三品--心品

心念飄忽不定,難以制服,智者調服心念,一如工匠使箭筆直一般。 (偈33)

人心如同被丟棄在地上的魚,躁動不安,所以人應該遠離貪愛。 (偈34)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:如魚在旱地,以離於深淵,心識極惶懅,魔眾而奔馳T04, 758c
  2. 法集要頌經:如魚在旱地,以離於深淵,心識極惶懼,魔眾而奔馳T04, 795b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Like a fish that is drawn from its watery abode and thrown upon land, even so does this mind flutter. Hence should the realm of the passions be shunned. [NāradaFn03-02]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
34 Like a fish that has been landed,
From the water drawn and stranded,
So this mind does shake and strain
In breaking free of Mara’s reign.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 34 As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).
英譯(Cited from DLMBS) [12]
DhP 34
Like a fish, thrown from all abodes on a dry ground
this mind trembles in order to leave Mara's realm. [DLMBSFn-V034]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 034
Dhammapada Dhp. 035
巴利原典 (PTS) [1]
35. Dunniggahassa lahuno1 yatthakāmanipātino
Cittassa damatho sādhu cittaṃ dantaṃ sukhāvahaṃ.
巴利原典 (CSCD) [2]
35. Dunniggahassa lahuno, yatthakāmanipātino;
Cittassa damatho sādhu, cittaṃ dantaṃ sukhāvahaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五 此心隨欲轉,輕躁難捉摸。善哉心調伏,心調得安樂。
漢譯( 敬法 法師 譯, 白話文版) [4]
35 心難控制且輕浮,隨著喜好而停留。
能調服心的確好,調服之心帶來樂。
漢譯(周金言 譯, 白話文版) [13] 心難以調御,輕浮躁動,隨欲流轉;智者應該調御心,調伏的心令人安樂。 (偈35)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:輕躁難持,唯欲是從,制意為善,自調則寧T04, 563a
  2. 出曜經:輕難護持,為欲所居,降心為善,以降便安T04, 758c
  3. 法集要頌經:心輕難調伏,為欲所居懷,降心則為善,以降便輕安T04,795b
  4. 瑜伽師地論:難調伏輕躁,淪墜於諸欲,善調伏其心,心調引安樂T30, 385b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CONTROL YOUR MIND

  1. The mind is hard to check, swift, flits wherever it listeth: to control it is good. A controlled mind is conducive to happiness.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
35 Hard to control is this mind, and so changeable,
Darting at what it conceives as delectable.
Mastering the mind is supremely commendable;
Mastered, it kindles a joy that’s ineffable.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 35 It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.
英譯(Cited from DLMBS) [12]
DhP 35
Good is the taming of the mind, which is difficult to restrain, quick,
jumping at whatever it desires. Restrained mind brings happiness. [DLMBSFn-V035]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 035
Dhammapada Dhp. 036
巴利原典 (PTS) [1]
36. Sududdasaṃ sunipunaṃ yatthakāmanipātinaṃ
Cittaṃ rakkhetha medhāvī cittaṃ guttaṃ sukhāvahaṃ.
巴利原典 (CSCD) [2]
36. Sududdasaṃ sunipuṇaṃ, yatthakāmanipātinaṃ;
Cittaṃ rakkhetha medhāvī, cittaṃ guttaṃ sukhāvahaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三六 此心隨欲轉,微妙極難見。智者防護心,心護得安樂。 [MettFn03-04][MettFn03-05][NandFn03-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
36 心極難見極微細,隨著喜好而停留。
且讓智者防護心,受護之心帶來樂。
漢譯(周金言 譯, 白話文版) [13] 心念隨著欲望流轉,非常微妙,難於察覺,智者應該守護心念,使其安住,才能獲得安樂。 (偈36)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:意微難見,隨欲而行,慧常自護,能守即安 T04, 563a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GUARD YOUR THOUGHTS

  1. The mind is very hard to perceive, extremely subtle, flits wherever it listeth. Let the wise person guard it; a guarded mind is conducive to happiness.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9] 36 The mind is very subtle and difficult to see. It descends on whatever it finds pleasant. A wise person should protect the mind: a protected mind brings happiness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 36 Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.
英譯(Cited from DLMBS) [12]
DhP 36
O Wise Ones, you should protect the mind, which is very difficult to see, very subtle
and jumping at whatever it desires. Protected mind brings happiness. [DLMBSFn-V036]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 036
Dhammapada Dhp. 037
巴利原典 (PTS) [1]
37. Dūraṅgamaṃ ekacaraṃ asarīraṃ kuhāsayaṃ
Ye cittaṃ saññamessanti mokkhanti mārabandhanā.
巴利原典 (CSCD) [2]
37. Dūraṅgamaṃ ekacaraṃ [ekacāraṃ (ka.)], asarīraṃ guhāsayaṃ;
Ye cittaṃ saṃyamessanti, mokkhanti mārabandhanā.
漢譯( 了參 法師 譯, 文言文版) [3] 三七 遠行與獨行,無形隱深窟。誰能調伏心,解脫魔羅縛。 [LChnFn03-01][MettFn03-06][MettFn03-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
37 心單獨行走活動,它無身住於洞穴。 [CFFn03-02]
能制伏己心的人,解脫魔王的束縛。
漢譯(周金言 譯, 白話文版) [13] 心念無色無相,紛沓而至,神遊虛空,是識的基礎,能夠調伏心的人,解脫魔障。 (偈37) [dhp-a-037-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:獨行遠逝,覆藏無形,損意近道,魔繫乃解T04, 563a
  2. 出曜經:遠逝獨遊,隱藏無形,難降能降,是謂梵志T04, 774a
  3. 法集要頌經:遠逝獨遊行,隱藏無形影,難降能自調,是名為梵志T04,799a
4. 大毘婆沙論:能遠行獨行,無身寐於窟,調伏此心者,解脫大怖畏T27, 371b
5. 阿毘曇毘婆沙論:獨行遠逝,不依於身,能調是者,解脫怖畏T28, 281b
6. 阿毘曇毘婆沙論:獨行遠逝,不在此身,若能調伏,是世梵志T28,15c
7. 鞞婆沙論:遠行獨去,無身依身,難御能御,是世梵志T28, 427c
8. 瑜伽師地論:心遠行獨行,無身寐於窟,能調伏難伏,我說婆羅門T30,386a
9. 攝大乘論:遠至獨行故,無身窟所依,能調不調心,我說為淨行T31,101c
10. 攝大乘論本:若遠行獨行,無身寐於窟,調此難調心,我說真梵志T31,139a
11. 攝大乘論釋:遠行及獨行,無身住空窟,調伏難調伏,則解脫魔縛T31,185b
12. 攝論釋論:遠去及獨行,無身住空窟,能伏難伏心,我說為梵行T31,286c
13. 攝大乘論釋:若遠行獨行,無身寐於窟,調此難調心,我說真梵志T31,340a
14. 攝大乘論釋:若遠行獨行,無身寐於窟,調此難調心,我說真梵志T31,402a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FREE ARE THEY WHO HAVE CONTROLLED THEIR MINDS

  1. Faring far, wandering alone, [NāradaFn03-03] bodiless, [NāradaFn03-04] lying in a cave, [NāradaFn03-05] is the mind. Those who subdue it are freed from the bond of Māra.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

33-37 [ThaniSFn-V37]

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
37 How far the mind roams!
It wanders alone;
No body it owns;
Concealed is its home.
Once training it’s known,
From death’s bonds have you flown.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 37 Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter).
英譯(Cited from DLMBS) [12]
DhP 37
Those, who can restrain the mind, which is going far, wandering alone, bodiless
and living in the cave, those will be freed from the bond of Mara. [DLMBSFn-V037]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 037
Dhammapada Dhp. 038
巴利原典 (PTS) [1]
38. Anavaṭṭhitacittassa saddhammaṃ avijānato
Paripalavapasādassa paññā na paripūrati.
巴利原典 (CSCD) [2]
38. Anavaṭṭhitacittassa, saddhammaṃ avijānato;
Pariplavapasādassa, paññā na paripūrati.
漢譯( 了參 法師 譯, 文言文版) [3] 三八 心若不安定,又不了正法,信心不堅者,智慧不成就。
漢譯( 敬法 法師 譯, 白話文版) [4]
38 對於心不安定,又不了知正法,
信心動搖之人,其慧不會圓滿。
漢譯(周金言 譯, 白話文版) [13]

心不安定,不了解正法,信心又不堅定的人,智慧不能成就。 (偈38)

心無貪欲,也沒有瞋恚,同時超越善與惡 [dhp-a-039-note1] ,並且精進修行的覺者 [dhp-a-039-note2] ,毫無恐懼。 (偈39)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心無住息,亦不知法,迷於世事,無有正智T04, 563a
  2. 出曜經:心無住息,亦不知法,迷於世事,無有正智T04, 760c
  3. 法集要頌經:心不住止息,亦不知善法,迷於出世事,無有正知見T04, 795c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

TO THE VIGILANT THERE IS NO FEAR

  1. He whose mind is not steadfast, he who knows not the true doctrine, he whose confidence wavers - the wisdom [NāradaFn03-06] of such a one will never be perfect.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

38

For a person of unsteady mind,
not knowing true Dhamma,
  serenity
  set        adrift:
discernment doesn't grow full.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
38 In one who is
of unsteady mind,
ignorant of Dhamma,
of wavering faith,
wisdom does not mature.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 38 If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.
英譯(Cited from DLMBS) [12]
DhP 38
The wisdom of a person, whose mind is unsteady, who does not understand the True Dharma and whose confidence is wavering will not become perfect. [DLMBSFn-V038]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 038
Dhammapada Dhp. 039
巴利原典 (PTS) [1]
39. Anavassutacittassa ananavāhatacetaso
Puññapāpapahīṇassa natthi jāgarato bhayaṃ.
巴利原典 (CSCD) [2]
39. Anavassutacittassa, ananvāhatacetaso;
Puññapāpapahīnassa, natthi jāgarato bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三九 若得無漏心,亦無諸惑亂,超越善與惡,覺者無恐怖。 [LChnFn03-02][LChnFn03-03][MettFn03-08][MettFn03-09][MettFn03-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
39 對於心沒被貪浸透、心沒有被瞋恨打擊、
已斷善惡的警覺者,對他而言沒有怖畏。 [CFFn03-03]
漢譯(周金言 譯, 白話文版) [13]

心不安定,不了解正法,信心又不堅定的人,智慧不能成就。 (偈38)

心無貪欲,也沒有瞋恚,同時超越善與惡 [dhp-a-039-note1] ,並且精進修行的覺者 [dhp-a-039-note2] ,毫無恐懼。 (偈39)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:念無適止,不絕無邊,福能遏惡,覺者為賢T04, 563a
  2. 出曜經:人不損其心,亦不毀其意,以善永滅惡,不憂墮惡道T04,743a
  3. 法集要頌經:人不損其心,亦不毀其意,以善永滅惡,不憂隨惡道T04,792a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. He whose mind is not soaked (by lust) he who is not affected (by hatred), he who has transcended both good and evil [NāradaFn03-07] - for such a vigilant [NāradaFn03-08] one there is no fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit. [BudRkFn-v39]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

39 [ThaniSFn-V39]

For a person of unsoddened mind,
         unassaulted
awareness,
abandoning merit & evil,
  wakeful,
there is no danger
     no fear.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
39 For one whose mind is not flooded by lust, and not plagued by doubt; for one who has given up both merit and evil; for him, watchful and vigilant, there are no fears.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 39 If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.
英譯(Cited from DLMBS) [12]
DhP 39
There is no fear for a person, whose mind is free of passions and not perplexed,
who has abandoned the idea of "good" and "bad" and who is watchful. [DLMBSFn-V039]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 039
Dhammapada Dhp. 040
巴利原典 (PTS) [1]
40. Kumbhūpamaṃ kāyamimaṃ viditvā nagarūpamaṃ cittamidaṃ ṭhapetvā
Yodhetha māraṃ paññāyudhena jitañca rakkhe anivesano siyā.
巴利原典 (CSCD) [2]
40. Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;
Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā.
漢譯( 了參 法師 譯, 文言文版) [3] 四0 知身如陶器,住心似城廓,慧劍擊魔羅,守勝莫染著。 [LChnFn03-04][LChnFn03-05][LChnFn03-06][MettFn03-11][MettFn03-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
40 了知此身脆如瓶,建立此心固若城,
當以慧器與魔戰,保護勝利不執著。 [CFFn03-04]
漢譯(周金言 譯, 白話文版) [13] 人應該明白色身像陶器般脆弱,並妥善護衛心,一如護衛堅固的城市;並且以智慧破除魔障,勤習止觀,但不可執著。 (偈40)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:藏六如龜,防意如城,慧與魔戰,勝則無患T04, 563a
  2. 法句譬喻經:藏六如龜,防意如城,慧與魔戰,勝則無患T04, 584b
  3. 出曜經:觀身如空瓶,安心如立城,以叡與魔戰,守勝勿復失T04, 762a
  4. 出曜經:觀身如聚沫,解知焰野馬,以叡與魔戰,守勝勿復失T04,762a
5. 法集要頌經:觀身如空瓶,安心如丘城,以慧與魔戰,守勝勿復失。
觀身如聚沫,如陽焰野馬,以慧與魔戰,守勝勿復失T04, 795c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FORTIFY YOUR MIND AND BE NON-ATTACHED

  1. Realizing that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city he should attack Māra [NāradaFn03-09] with the weapon of wisdom. He should guard his conquest [NāradaFn03-10] and be without attachment. [NāradaFn03-11]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

40 [ThaniSFn-V40]

Knowing this body
  is like a clay jar,
securing this mind
  like a fort,
     attack Mara
  with the spear of discernment,
then guard what's won
  without settling there,
  without laying claim.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
40 Having realised this body’s like a pitcher - it’s as breakable -
And stabilised your mind until it’s stable as a citadel,
Then, using wisdom’s weapons, you should battle with the Evil One.
Your victory then defending, any yearnings you should overcome.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 40 Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.
英譯(Cited from DLMBS) [12]
DhP 40
Having understood this body to be like a jar,
having established this mind like a city,
attack Mara with the weapon of wisdom,
you should protect the conquered territory and be without attachments. [DLMBSFn-V040]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 040
Dhammapada Dhp. 041
巴利原典 (PTS) [1]
41. Aciraṃ vatayaṃ kāyo paṭhaviṃ adhisessati
Chuddho apetaviññāṇo niratthaṃ'va kaliṅgaraṃ.
巴利原典 (CSCD) [2]
41. Aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati;
Chuddho apetaviññāṇo, niratthaṃva kaliṅgaraṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一 此身實不久,當睡於地下,被棄無意識,無用如木屑。 [LChnFn03-07][LChnFn03-08][MettFn03-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
41 的確在不久之後,此身將躺在大地,
被丟棄且無心識,如丟棄無用木頭。
漢譯(周金言 譯, 白話文版) [13] 人生苦短,此身不久將意識全無地躺在地上,一如無用的木材。 (偈 41)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:有身不久,皆當歸土,形壞神去,寄住何貪T04, 563a
  2. 法句譬喻經:有身不久,皆當歸土,形壞神去,寄住何貪T04, 584b
  3. 出曜經:是身不久,還歸於地,神識已離,骨幹獨存T04, 622c
4. 雜阿含265於此苦陰身,大智分別說:離於三法者,身為成棄物。
壽、暖及諸識,離此餘身分,永棄丘塚間,如木無識想。
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log. [NāradaFn03-12]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

41

All too soon, this body
will lie on the ground
  cast off,
bereft of consciousness,
like a useless scrap
  of wood.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
41 Not long, indeed, till it will rest,
This body here, beneath the clod -
Discarded, void of consciousness,
As useless as a rotten log.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 41 Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
英譯(Cited from DLMBS) [12]
DhP 41
Alas! Before long will this body lay upon the ground,
rejected, devoid of consciousness, like a worthless log. [DLMBSFn-V041]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 041
Dhammapada Dhp. 042
巴利原典 (PTS) [1]
42. Diso disaṃ yantaṃ kayirā verī vā pana verinaṃ
Micchāpaṇihitaṃ cittaṃ pāpiyo naṃ tato kare.
巴利原典 (CSCD) [2]
42. Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;
Micchāpaṇihitaṃ cittaṃ, pāpiyo [pāpiyaṃ (?)] naṃ tato kare.
漢譯( 了參 法師 譯, 文言文版) [3] 四二 仇敵害仇敵,怨家對怨家,若心向邪行,惡業最為大。 [LChnFn03-09][LChnFn03-10][MettFn03-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
42 敵人對敵人所做的,怨家對怨家的傷害;
然而導向錯誤的心,卻比它們為害更大。
漢譯(周金言 譯, 白話文版) [13] 錯誤的心念 [dhp-a-042-note] ,比任何敵人或仇家的傷害更深。 (偈 42)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心豫造處,往來無端,念多邪僻,自為招惡T04, 563a
  2. 法句譬喻經:心豫造處,往來無端,念多邪僻,自為招患T04, 584b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

AN ILL-DISPOSED MIND IS THE GREATEST ENEMY

  1. Whatever (harm) a foe may do to a foe, or a hater to a hater, an ill-directed mind [NāradaFn03-13] can do one far greater (harm).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

42-43 [ThaniSFn-V42]

Whatever an enemy might do
to an enemy,
or a foe to a foe,
the ill-directed mind
can do to you
  even worse.

Whatever a mother, father
or other kinsman
might do for you,
the well-directed mind
can do for you
  even better.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
42 Whatever aggressors might do to aggressors,
Or haters to men they despise,
We do harm to ourselves that’s immeasureably greater
With mind, if it's wrongly inclined.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 42 Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
英譯(Cited from DLMBS) [12]
DhP 42
Whatever an enemy might do to an enemy, or a hater to a hated one,
wrongly directed mind can do one even worse (evil). [DLMBSFn-V042]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 042
Dhammapada Dhp. 043
巴利原典 (PTS) [1]
43. Na taṃ mātā pitā kayirā aññe vā pi ca ñātakā
Sammāpaṇihitaṃ cittaṃ seyyaso naṃ tato kare.
巴利原典 (CSCD) [2]
43. Na taṃ mātā pitā kayirā, aññe vāpi ca ñātakā;
Sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare.

Cittavaggo tatiyo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

四三 (善)非父母作,亦非他眷屬,若心向正行,善業最為大。 [LChnFn03-11][NandFn03-02]

心品第三竟

漢譯( 敬法 法師 譯, 白話文版) [4]
43 不是母親與父親所做的,也不是任何親戚所做的,
能比得上導向正確的心,能為自己帶來更大幸福。

心品第三完畢

漢譯(周金言 譯, 白話文版) [13] 善念 [dhp-a-043-note] 的法益,勝過父母親朋的愛護與照顧。 (偈 43)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:是意自造,非父母為,可勉向正,為福勿回T04, 563a
  2. 出曜經:是意自造,非父母為,除邪就定,為福勿迴T04, 759c
  3. 法句譬喻經:是意自造,非父母為,可勉向正,為福勿回T04, 584b
  4. 法集要頌經:是意皆自造,非干父母為,除邪就正定,為福勿洄澓T04, 795b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A WELL-DIRECTED MIND IS FAR GREATER THAN EVEN A MOTHER OR A FATHER

  1. What neither mother, nor father, nor any other relative can do, a well-directed mind [NāradaFn03-14] does and thereby elevates one.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

42-43

Whatever an enemy might do
to an enemy,
or a foe to a foe,
the ill-directed mind
can do to you
  even worse.

Whatever a mother, father
or other kinsman
might do for you,
the well-directed mind
can do for you
  even better.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
43 What mother or father or kindred can’t do,
A mind well-directed could do it for you.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 43 Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
英譯(Cited from DLMBS) [12]
DhP 43
What a mother, father or even other relatives can not do,
a well directed mind can do even far better than that. [DLMBSFn-V043]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 三、心品 (Cittavaggo) Dhp. 043
Dhammapada Dhp. 044
巴利原典 (PTS) [1]
  1. Pupphavaggo.
44. Ko imaṃ paṭhaviṃ vicessati
Yamalokañca imaṃ sadevakaṃ
Ko dhammapadaṃ sudesitaṃ
Kusalo pupphamiva pacessati.
巴利原典 (CSCD) [2]

4. Pupphavaggo

44. Ko imaṃ [komaṃ (ka.)] pathaviṃ vicessati [vijessati (sī. syā. pī.)], yamalokañca imaṃ sadevakaṃ;
Ko dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati [pupphamivappacessati (ka.)].
漢譯( 了參 法師 譯, 文言文版) [3]

四、華品 [LChnFn04-01]

四四 誰征服地界,閻魔界天界,誰善說法句,如巧匠採花? [LChnFn04-02][LChnFn04-03][LChnFn04-04][LChnFn04-05][LChnFn04-06][MettFn04-01][MettFn04-02][MettFn04-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第四:華品 (花品)

誰能審查此大地、閻魔界與人天界? [CFFn04-01]
誰能如善巧花匠,了知善說的真理?
漢譯(周金言 譯, 白話文版) [13]

第四品--華品

誰能如實知見六道輪迴,誰能如實知見三十七道品,一如技藝精湛的花匠,精挑細選花朵一般? (偈 44)

學地比丘 [dhp-a-044-note] 如實知見六道輪迴和三十七道品,正如技藝精湛的花匠,精挑細選花朵一般。 (偈 45)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:孰能擇地,捨鑑取天,誰說法句,如擇善華T04, 563a
  2. 法句譬喻經:孰能擇地,捨鑑取天,誰說法句,如擇善華T04, 584c

3.出曜經:孰能擇地,捨鑑取天,唯說法句,如擇善華T04, 708b

4.法集要頌經:何人能擇地,捨地獄取天,,惟說善法句,如採善妙華T4,786a

英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 4 Flowers

THE NOBLE DISCIPLE WILL CONQUER THIS SELF

  1. Who will comprehend [NāradaFn04-01] this earth (self [NāradaFn04-02] ), and this realm of Yama, [NāradaFn04-03] and this world [NāradaFn04-04] together with the devas? [NāradaFn04-05] Who will investigate the well taught Path of Virtue [NāradaFn04-06] , even as an expert (garland maker) will pick flowers?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp IV Flowers

44. Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?

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

Dhp IV Blossoms

44-45 [ThaniSFn-V44-45]

Who will penetrate this earth
& this realm of death
with all its gods?
Who will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower?

The learner-on-the-path
will penetrate this earth
& this realm of death
with all its gods.
The learner-on-the-path
will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

4. Flowers

44&45 Which person will master this world of humanity,
Here, with its gods, in this realm of mortality?
Which person will pick out the path of the Dhamma,
Like one who was clever, a fine rose might garner?

The sekha [VaradoFn04-1] will master this world of humanity,
Here, with its gods, in this realm of mortality.
The sekha will pick out the path of the Dhamma,
Like one who was clever, a fine rose might garner.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter IV: Flowers

44 Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?

英譯(Cited from DLMBS) [12]

Chapter 4: The Flower

DhP 44
Who will investigate this earth and this Yama's world with its deities?
Who will understand this well taught Dharma-verse, as a skilful person picks flowers? [DLMBSFn-V044]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 044
Dhammapada Dhp. 045
巴利原典 (PTS) [1]
45. Sekho paṭhaviṃ vicessati
Yamalokañca imaṃ sadevakaṃ
Sekho dhammapadaṃ sudesitaṃ
Kusalo pupphamiva pacessati.
巴利原典 (CSCD) [2]
45. Sekho pathaviṃ vicessati, yamalokañca imaṃ sadevakaṃ;
Sekho dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati.
漢譯( 了參 法師 譯, 文言文版) [3] 四五 有學克地界,閻魔界天界,有學說法句,如巧匠採花。 [LChnFn04-07][LChnFn04-08][MettFn04-04][MettFn04-05][MettFn04-06][MettFn04-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
45 有學者審查大地、閻魔界與人天界。 [CFFn04-02]
有學者如巧花匠,了知善說的真理。
漢譯(周金言 譯, 白話文版) [13]

誰能如實知見六道輪迴,誰能如實知見三十七道品,一如技藝精湛的花匠,精挑細選花朵一般? (偈 44)

學地比丘 [dhp-a-044-note] 如實知見六道輪迴和三十七道品,正如技藝精湛的花匠,精挑細選花朵一般。 (偈 45)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學者擇地,捨鑑取天,善說法句,能採德華T04, 563a
  2. 法句譬喻經:學者擇地,捨鑑取天,善說法句,能採德華T04,584c
  3. 出曜經:學者擇地,捨鑑取天,善說法句,能採德華T04, 708c
  4. 法集要頌經:學人能擇地,捨地獄取天,善說妙法句,能採眾妙華T04, 786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. A disciple in training (sekha [NāradaFn04-07] ), will comprehend this earth, and this realm of Yama together with the realm of the devas. A disciple in training will investigate the well-taught Path of Virtue even as an expert (garland-maker) will pick flowers.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 45. A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design. [BudRkFn-v45]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

44-45 [ThaniSFn-V44-45]

Who will penetrate this earth
& this realm of death
with all its gods?
Who will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower?

The learner-on-the-path
will penetrate this earth
& this realm of death
with all its gods.
The learner-on-the-path
will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
44&45 Which person will master this world of humanity,
Here, with its gods, in this realm of mortality?
Which person will pick out the path of the Dhamma,
Like one who was clever, a fine rose might garner?

The sekha [VaradoFn04-1] will master this world of humanity,
Here, with its gods, in this realm of mortality.
The sekha will pick out the path of the Dhamma,
Like one who was clever, a fine rose might garner.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 45 The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.
英譯(Cited from DLMBS) [12]
DhP 45
A disciple will investigate the earth and this Yama's world with its deities.
A disciple will understand this well taught Dharma-verse, as a skilful person picks flowers. [DLMBSFn-V045]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 045
Dhammapada Dhp. 046
巴利原典 (PTS) [1]
46. Pheṇūpamaṃ kāyamimaṃ viditvā
Marīcidhammaṃ abhisambudhāno
Chetvāna mārassa papupphakāni[b]
Adassanaṃ maccurājassa gacche.
巴利原典 (CSCD) [2]
46. Pheṇūpamaṃ kāyamimaṃ viditvā, marīcidhammaṃ abhisambudhāno;
Chetvāna mārassa papupphakāni [sapupphakāni (ṭīkā)], adassanaṃ maccurājassa gacche.
漢譯( 了參 法師 譯, 文言文版) [3] 四六 知此身如泡,覺悟是幻法,折魔羅花箭,越死王所見。 [LChnFn04-09][LChnFn04-10][MettFn04-07][MettFn04-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
46 了知此身猶如水泡,覺知它如海市蜃樓,
他切斷魔王之花箭,達到死王不見之處。 [CFFn04-03]
漢譯(周金言 譯, 白話文版) [13] 人應該觀色身如泡沫幻影,摧毀愛欲,脫離生死輪迴。 (偈 46)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見身如沫,幻法自然,斷魔華敷,不覩生死T04, 563a
  2. 法句經:知世坏喻,幻法忽有,斷魔華敷,不覩生死T04, 563a
  3. 法句譬喻經:見身如沫,幻法自然,斷魔華敷,不覩死生T04, 585a
  4. 法句譬喻經:知世坏喻,幻法忽有,斷魔華敷,不覩死生T04, 584c
  5. 出曜經:觀身如坏,幻法野馬,斷魔華敷,不覩死王T04, 710c
  6. 出曜經:此身如沫,幻法自然,斷魔華敷,不覩死王T04, 711a
  7. 法集要頌經:觀身如坏器,幻法如野馬,斷魔華開敷,不覩死王路T04, 786b

8.法集要頌經:是身如聚沫,知此幻化法,斷魔華開敷,不覩死王路T04, 786b

9. 發智論:知身如聚沫,亦覺同陽焰,斷魔花小花,不見死王使T26, 1031b
10. 八犍度論:知身如聚沫,覺法如野馬,斷魔華小華,不往見死王T26, 916c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIKE A MIRAGE IS THIS BODY

  1. Knowing that this body is like foam, [NāradaFn04-08] and comprehending its mirage-nature, [NāradaFn04-09] one should destroy the flower-shafts of sensual passions (Māra), and pass beyond the sight of the king of death. [NāradaFn04-10]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 46. Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

46

Knowing this body
is like foam,
realizing its nature
  — a mirage —
cutting out
the blossoms of Mara,
you go where the King of Death
  can't see.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
46 When you see that this body’s like foam,
As mirage-like its nature you know,
You’ll extract the love-arrows of Mara’s delight,
And you’ll make your escape from the King of Death’s sight.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 46 He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death.
英譯(Cited from DLMBS) [12]
DhP 46
Having understood that this body is like foam, having realized its mirage-like nature,
having cut off Mara's flower-tipped arrows, one should make himself invisible to the King of Death. [DLMBSFn-V046]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 046
Dhammapada Dhp. 047
巴利原典 (PTS) [1]
47. Pupphāni heva pacinantaṃ byāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho'va maccu ādāya gacchati.
巴利原典 (CSCD) [2]
47. Pupphāni heva pacinantaṃ, byāsattamanasaṃ [byāsattamānasaṃ (ka.)] naraṃ;
Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 四七 採集諸花已,其人心愛著,死神捉將去,如瀑流睡村。 [LChnFn04-11][LChnFn04-12][MettFn04-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
47 採(欲樂之)花的人,其心執著於欲樂,
死亡把他帶了走,如洪水沖走睡村。
漢譯(周金言 譯, 白話文版) [13] 採集諸花卉,心生染著的人,沉淪生死,一如洪水沖走沉睡的村落。 (偈 47)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身病則痿,若華零落,死命來至,如水湍驟T04, 563a
  2. 出曜經:如有採華,專意不散,村睡水漂,為死所牽T04, 710b
  3. 法集要頌經:如人採妙華,專意不散亂,因眠遇水漂,俄被死王降。如人採妙華,專意不散亂,欲意無厭足,常為窮所困。如人採妙華,專意不散亂,未獲真財寶,長為窮所困T04, 786b
  4. 增壹阿含經:彼天採華時,心意亂不寧,猶水漂村落,悉沒不得濟T02, 673a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DEATH TAKES THE SENSUAL UNAWARES

  1. The man who gathers flowers (of sensual pleasure), whose mind is distracted, death carries off as a great flood sweeps away a sleeping village.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

47-48

The man immersed in
gathering blossoms,
his heart distracted:
death sweeps him away —
  as a great flood,
  a village asleep.

The man immersed in
gathering blossoms,
his heart distracted,
insatiable in sensual pleasures:
the End-Maker holds him
under his sway.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
47 They who gather flowers of pleasure,
Minds attached to sensual treasure,
Death will sweep those rakes away,
Like sea a sleeping town might slay.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 47 Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.
英譯(Cited from DLMBS) [12]
DhP 47
The man who is only gathering flowers, with an attached mind,
the death will carry away, like a great flood the sleeping village. [DLMBSFn-V047]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 047
Dhammapada Dhp. 048
巴利原典 (PTS) [1]
48. Pupphāni heva pacinantaṃ byāsattamanasaṃ naraṃ
Atittaṃ yeva kāmesu antako kurute vasaṃ.
巴利原典 (CSCD) [2]
48. Pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ;
Atittaññeva kāmesu, antako kurute vasaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四八 採集諸花已,其人心愛著,貪欲無厭足,實為死魔伏。 (研讀). [NandFn04-02]、 [NandFn04-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
48 採(欲樂之)花的人,其心執著於欲樂,
貪欲無法得滿足,終結者掌控制權。
漢譯(周金言 譯, 白話文版) [13] 採集諸花卉,心生染著,又無法厭足貪欲的人,沉淪生死。 (偈 48)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貪欲無厭,消散人念,邪致之財,為自侵欺T04, 563a
  2. 出曜經:如有採華,專意不散,欲意無厭,為窮所困T04, 710c
  3. 出曜經:如有採華,專意不散,未獲財業,為窮所困T04, 710c
4. 法集要頌經:如人採妙華,專意不散亂,欲意無厭足,常為窮所困。
如人採妙華,專意不散亂,未獲真財寶,長為窮所困T04, 786b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WITH UNGRATIFIED DESIRES THE SENSUAL DIE

  1. The man who gathers flowers (of sensual pleasure), whose mind is distracted, and who is insatiate in desires, the Destroyer [NāradaFn04-11] brings under his sway.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 48. The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

47-48 [ThaniSFn-V48]

The man immersed in
gathering blossoms,
his heart distracted:
death sweeps him away —
  as a great flood,
  a village asleep.

The man immersed in
gathering blossoms,
his heart distracted,
insatiable in sensual pleasures:
the End-Maker holds him
under his sway.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
48 On they who gather flowers of pleasure,
Minds attached to sensual treasure,
Ever seeking earthy novelty,
Death imposes its authority.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 48 Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.
英譯(Cited from DLMBS) [12]
DhP 48
The man who is only gathering flowers, with an attached mind,
unsatisfied in sense pleasures, Death gets under control. [DLMBSFn-V048]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 048
Dhammapada Dhp. 049
巴利原典 (PTS) [1]
49. Yathāpi bhamaro pupphaṃ vaṇṇagandhaṃ aheṭhayaṃ
Paḷeti rasamādāya evaṃ gāme munī care.
巴利原典 (CSCD) [2]
49. Yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ [vaṇṇagandhamapoṭhayaṃ (ka.)];
Paleti rasamādāya, evaṃ gāme munī care.
漢譯( 了參 法師 譯, 文言文版) [3] 四九 牟尼入村落,譬如蜂採華,不壞色與香,但取其蜜去。 [LChnFn04-13][MettFn04-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
49 猶如蜜蜂不損花,亦不損傷其色香,
只取其蜜後飛走;牟尼如是行於村。
漢譯(周金言 譯, 白話文版) [13] 智者進入村落時,就像蜜蜂入花叢,只知採蜜,不傷害花卉和色香 [dhp-a-049-note] 。 (偈49)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如蜂集華,不嬈色香,但取昧去,仁入聚然T04, 563b
  2. 出曜經:如蜂集華,不擾色香,但取味去,仁入聚然T04, 709b
  3. 法集要頌經:猶如蜂採華,不壞色與香,但取味飛去,苾芻入聚然T04, 786a
4. 增壹阿含經:譬如蜂採華,其色甚香潔,以味惠施他,道士遊聚落T02, 787a
5. 五分戒本:譬如蜂採花,不壞色與香,但取其味去,比丘入聚落T22,200a
6. 五分戒本:譬如蜂採華,不壞色與香,但取其味去,比丘出聚然T22, 206a
7. 比丘尼戒本:譬如蜂採花,不壞色與香,但取其味去,比丘入聚落T22,213c
8. 大比丘戒本:譬如蜂採華,不壞色與香,但取其味去,比丘入聚落T22, 555c
9. 丘尼戒本:譬如蜂採華,不壞色與香,但取其味法,比丘入聚落T22, 564c
10. 四分戒本:譬如蜂採華,不壞色與香,但取其味去,比丘入聚落T22, 1022b
11. 僧戒本:譬如蜂採華,不壞色與香,但取其味去,比丘入聚落T22,1030a
12. 尼戒本:譬如蜂採花,不壞色與香,但取其味去,比丘入聚落T22,1040b
13. 十誦比丘戒:譬如蜂採花,不壞色與香,但取其味去,比丘入聚落T23,478c
14. 十誦尼戒:譬如蜂採花,不壞色與香,但取其味去,比丘入聚然T23,488a
15. 有部毘奈耶:譬如蜂採花,不壞色與香,但取其味去,苾芻入聚然T23,904c
16. 尼毘奈耶:譬如蜂採花,不壞色與香,但取其味去,尼入聚落然T23,1019c
17. 有部戒經:譬如蜂採花,不壞色與香,但取其味去,苾芻入聚然24, 507c
18. 尼戒經:譬如蜂採花,不壞色與香,但取其味去,苾芻入聚然T24, 517a
19. 律攝:譬如蜂採華,不壞色與香,但取其味去,苾芻入聚然T24, 616a
20. 解脫戒經:譬如蜂採花,但取其香味,持至所住處,比丘入聚落T24,659b
21. 毘尼母經:如蜂取花味,不壞其色香,仙人行世間,修善亦如是T24,836b
22. 佛所行讚:譬如蜂採花,不壞其色香,比丘行乞食,勿傷彼信心T04, 48b
24. 佛本行經:喻如眾蜂集,採花之精味,以時度施食,無壞人慈敬T04,107c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SAINTLY MONKS CAUSE NO INCONVENIENCE TO ANY

  1. As a bee without harming the flower, its colour or scent, flies away, collecting only the honey, even so should the sage wander in the village. [NāradaFn04-12]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 49. As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village. [BudRkFn-v49]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

49

As a bee — without harming
  the blossom,
  its color,
  its fragrance —
takes its nectar & flies away:
so should the sage
go through a village.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
49 Whenever a bumble-bee visits a flower,
Going in order to nectar devour,
Never the colour or fragrance it harms:
The sage should act likewise when walking for alms.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 49 As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.
英譯(Cited from DLMBS) [12]
DhP 49
Just like a bee leaves the flower, not hurting the color and smell,
having taken its juice, so should a wise man walk through the village. [DLMBSFn-V049]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 049
Dhammapada Dhp. 050
巴利原典 (PTS) [1]
50. Na paresaṃ vilomāni na paresaṃ katākataṃ
Attano'va avekkheyya katāni akatāni ca.
巴利原典 (CSCD) [2]
50. Na paresaṃ vilomāni, na paresaṃ katākataṃ;
Attanova avekkheyya, katāni akatāni ca.
漢譯( 了參 法師 譯, 文言文版) [3] 五0 不觀他人過,不觀作不作,但觀自身行,作也與未作。 [LChnFn04-14][MettFn04-11][NandFn04-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
50 不應觀察他人過,他人已做與未做;
應該省察自己的:已做未做的事情。
漢譯(周金言 譯, 白話文版) [13]
不探查他人過錯,不管他人已作、未作,
只應該察覺自己做了什麼事,什麼事尚未作。 (偈50)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不務觀彼,作與不作,常自省身,知正不正T04, 563b
  2. 法集要頌經:不違他好惡,勿觀作不作,但自觀身行,若正若不正T04,786a
3. 增壹阿含經:不誹謗於人,亦不觀是非,但自觀身行,諦觀正不正T02,787a
4. 五分戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22,200a
5. 五分戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22, 206a
6. 五分尼戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22,213c
7. 大比丘戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22, 555c
8. 比丘尼戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22, 564c
9. 四分戒本:不違戾他事,不觀作不作,但自觀身行,若正若不正T22,1022b
10. 僧戒本:不違戾他事,不觀作不作,但自觀身行,若正若不正T22,1030a
11. 尼戒本:不違戾他事,不觀作不作,但自觀身行,若正若不正T22,1040c
12. 十誦戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T23, 478c
13. 十誦尼戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T23,488a
14. 有部毘奈耶:不違逆他人,不觀作不作,但自觀身行,若正若不正T23,904c
15. 尼毘奈耶:不違逆他人,不觀作不作,但自觀身行,若正若不正T23,1020a
16. 有部戒經:不違逆他人,不觀作不作,但自觀身行,若正若不正T24,507c
17. 有部尼戒經:不違逆他人,不觀作不作,但自觀身行,若正若不正T24,517a
18. 律攝:不違逆他人,不觀作不作,但自觀身行,若正若不正T24, 616a
19. 解脫戒經:不破壞他意,不觀作不作,但自觀身行,若正若不正T24,659b
20. 毘尼母經:彼此不相違,正觀其過患,應自觀其身,好惡作不作T24, 836b
21. 大般泥洹經:於他善隨順,不觀作不作,但自觀身行,諦視善不善T12,898a
22. 大般涅槃經:於他言語,隨順不逆,亦不觀他,作以不作,但自觀身,善不善行T12, 426b
23. 大般涅槃經:於他語言,隨順不逆,亦不觀他,作以不作,但自觀身,善不善行T12, 667c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SEEK NOT OTHERS' FAULTS BUT YOUR OWN

  1. Let not one seek others' faults, things left done and undone by others, but one's own deeds done and undone.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 50. Let none find fault with others; let none see the omissions and commissions of others. But let one see one's own acts, done and undone.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

50

Focus,
not on the rudenesses of others,
not on what they've done
  or left undone,
but on what you
have & haven't done
  yourself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
50 Don’t try and seek out another’s iniquity;
Of deeds and neglects of theirs, lose curiosity.
Better consider your own impropriety:
Omissions, commissions, of moral impurity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 50 Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.
英譯(Cited from DLMBS) [12]
DhP 50
One should not look at others' wrong deeds, what the others have done or not.
One should look only at what one oneself has and has not done. [DLMBSFn-V050]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 050
Dhammapada Dhp. 051
巴利原典 (PTS) [1]
51. Yathāpi ruciraṃ pupphaṃ vaṇṇavantaṃ agandhakaṃ
Evaṃ subhāsitā vācā aphalā hoti akubbato.
巴利原典 (CSCD) [2]
51. Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ;
Evaṃ subhāsitā vācā, aphalā hoti akubbato.
漢譯( 了參 法師 譯, 文言文版) [3] 五一 猶如鮮妙花,色美而無香,如是說善語,彼不行無果。 [MettFn04-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
51 猶如美麗卻不香的花朵,
如是不實踐之善語無果。
漢譯(周金言 譯, 白話文版) [13]

人若不能奉行自己所說的善語,無法得到善果,就像美麗但毫無香氣的花朵。 (偈51)

人若奉行自己所說的善語,必得善果,像美麗又芳香的花果。** (偈52)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如可意華,色好無香,工語如是,不行無得T04, 563b
  2. 出曜經:如彼可意華,色好而無香,工言華如是,無果不得報T04, 709a
  3. 法集要頌經:猶如可意華,色好而無香,巧言華如是,無果不獲報T04,786a
  4. 大毘婆沙論:如花雖可愛,有色而無香,如是有妙語,無果無所作T27, 630c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

PRACTICE IS BETTER THAN MERE TEACHING

  1. As a flower that is lovely and beautiful but is scentless, even so fruitless is the well-spoken word of one who does not practise it.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 51. Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

51-52

Just like a blossom,
bright colored
  but scentless:
a well-spoken word
  is fruitless
when not carried out.

Just like a blossom,
bright colored
  & full of scent:
a well-spoken word
  is fruitful
when well carried out.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
51 One’s well-spoken Dhamma is empty of fruit
If one’s practice does not one’s own words follow suit.
Just like a flower that is coloured so well:
It is splendid to look at, but no lovely smell.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 51 Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly.
英譯(Cited from DLMBS) [12]
DhP 51
Just like a beautiful flower, colorful but without smell,
is a well said speech of somebody, who does not act accordingly. [DLMBSFn-V051]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 051
Dhammapada Dhp. 052
巴利原典 (PTS) [1]
52. Yathāpi ruciraṃ pupphaṃ vaṇṇavantaṃ sagandhakaṃ
Evaṃ subhāsitā vācā saphalā hoti pakubbato.
巴利原典 (CSCD) [2]
52. Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ sugandhakaṃ [sagandhakaṃ (sī. syā. kaṃ. pī.)];
Evaṃ subhāsitā vācā, saphalā hoti kubbato [sakubbato (sī. pī.), pakubbato (sī. aṭṭha.), sukubbato (syā. kaṃ.)].
漢譯( 了參 法師 譯, 文言文版) [3] 五二 猶如鮮妙花,色美而芳香,如是說善語,彼實行有果。 [MettFn04-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
52 猶如既美麗又香的花朵,
如是實踐之善語有結果。
漢譯(周金言 譯, 白話文版) [13]

人若不能奉行自己所說的善語,無法得到善果,就像美麗但毫無香氣的花朵。 (偈51)

人若奉行自己所說的善語,必得善果,像美麗又芳香的花果。** (偈52)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如可意華,色美且香,工語有行,必得其福T04, 563b
  2. 出曜經:如彼可意華,色好而香潔,工言善如是,必得其果報T04, 709a
  3. 法集要頌經:猶如可意華,色好而香潔,巧言善如是,必獲其好報T04, 786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. As a flower that is lovely, beautiful, and scent-laden, even so fruitful is the well-spoken word of one who practises it.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 52. Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

51-52

Just like a blossom,
bright colored
  but scentless:
a well-spoken word
  is fruitless
when not carried out.

Just like a blossom,
bright colored
  & full of scent:
a well-spoken word
  is fruitful
when well carried out.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
52 One’s well-spoken Dhamma is bursting with fruit
If one’s practice, indeed, one’s own words follows suit.
Just like a flower that is coloured so well,
Which is dazzling to look at, and fragrant as well.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 52 But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly.
英譯(Cited from DLMBS) [12]
DhP 52
Just like a beautiful flower, colorful and with smell,
is a well said speech of somebody, who does act accordingly. [DLMBSFn-V052]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 052
Dhammapada Dhp. 053
巴利原典 (PTS) [1]
53. Yathāpi ppupharāsimhā kayirā mālākuṇe bahū
Evaṃ jātena maccena kattabbaṃ kusalaṃ bahuṃ.
巴利原典 (CSCD) [2]
53. Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;
Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahuṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 五三 如從諸花聚,得造眾花鬘,如是生為人,當作諸善事。 [MettFn04-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
53 猶如可從群花製造許多花飾,
已生會死的人應做許多善事。
漢譯(周金言 譯, 白話文版) [13] 人應該作種種善事,如同眾多花朵可以製作很多的花圈。 [dhp-a-053-note] (偈53)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:多作寶花,結步搖綺,廣積德者,所生轉好T04, 563b
  2. 法句譬喻經:多作寶華,結步搖綺,廣積德香,所生轉好T04, 585c
  3. 出曜經:多作寶華,結步瑤琦,廣積德者,所生轉好。T04, 709b
  4. 法集要頌經:多集眾妙華,結鬘為步搖,有情積善根,後世轉殊勝T04, 786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DO MUCH GOOD

  1. As from a heap of flowers many a garland is made, even so many good deeds should be done by one born a mortal.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 53. As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

53 [ThaniSFn-V53]

Just as from a heap of flowers
many garland strands can be made,
  even so
one born & mortal
  should do
 — with what's born & is mortal —
  many a skillful thing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
53 From a mass of flowers profuse,
Many garlands are produced:
So when mortals are conceived,
They much goodness can achieve.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 53 As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.
英譯(Cited from DLMBS) [12]
DhP 53
Just as from the heap of flowers one can do a lot of garlands,
so a born mortal should do a lot of meritorious deeds. [DLMBSFn-V053]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 053
Dhammapada Dhp. 054
巴利原典 (PTS) [1]
54. Na pupphagandho paṭivātameti na candanaṃ tagaramallikā vā
Satañca gandho paṭivātameti sabbā disā sappuriso pavāti.
巴利原典 (CSCD) [2]
54. Na pupphagandho paṭivātameti, na candanaṃ tagaramallikā [tagaramallikā (sī. syā. kaṃ. pī.)];
Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati.
漢譯( 了參 法師 譯, 文言文版) [3] 五四 花香不逆風,栴檀多伽羅,末利香亦爾。德香逆風薰,彼正人之香,遍聞於諸方。[LChnFn04-15][MettFn04-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
54 花香不能逆風吹送,檀香、多伽羅及茉莉都不能;
智者之香逆風吹送,善士之香能吹送至一切方向。
漢譯(周金言 譯, 白話文版) [13]

花香、檀香、多伽羅香與茉莉花香都無法逆風飄香,只有具足戒行的人,名聲飄送四方。 (偈54)

檀香、多伽羅香、蓮花香與茉莉花香,諸香中,戒香為最上。 (偈55)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:奇草芳花,不逆風熏,近道敷開,德人遍香T04, 563b
  2. 法句譬喻經:琦草芳華,不逆風熏,近道敷開,德人遍香T04, 585c
  3. 出曜經:華香不逆風,芙蓉栴檀香,德香逆風熏,德人遍聞香T04, 657b
  4. 法集要頌經:花香不逆風,芙蓉栴檀香,德香逆風薰,德人徧聞香T04, 780c
5. 雜阿含經:非根莖華香,能逆風而熏,唯有善士女,持戒清淨香,逆順滿諸方,無不普聞知T02, 278c
6. 別譯雜阿含經:若栴檀沈水,根莖及花葉,此香順風聞,逆風無聞者。持戒香丈夫,芳馨遍世界,名聞滿十方,逆順悉聞T02, 376c
7. 佛說戒香經:世間所有諸花果,乃至沈檀龍麝香,如是等香非遍聞,唯聞戒香遍一切T02, 508b
8. 佛說戒德香經:雖有美香花,不能逆風熏,不息名栴檀,眾雨一切香。志性能和雅,爾乃逆風香,正士名丈夫,普熏于十方T02, 507c
9. 俱舍論:花香不能逆風熏,根莖等香亦復爾,善士功德香芬馥,逆風流美遍諸方T29, 60a
10. 俱舍釋論:花香非能逆風薰,根實諸香亦皆爾,善人戒香逆風薰,正行芳流遍國界T29, 217b
11. 增壹阿含經:此香雖為妙,及諸檀蜜香,戒香之為妙,十方悉聞之。栴檀雖有香,優鉢及餘香,此諸眾香中,聞香最第一。栴檀雖有香,優鉢及餘香,此諸眾香中,施香最第一T02, 613c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

MORAL FRAGRANCE WAFTS EVERYWHERE

  1. The perfume of flowers blows not against the wind, nor does the fragrance of sandalwood, tagara [NāradaFn04-13] and jasmine but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 54. Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous man pervades all directions with the fragrance of his virtue. [BudRkFn-v54]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
54 Lavender, sandalwood, jasmine and lotus
Have perfumes that into a headwind don’t float.
But into the wind blows the scent of the true:
The folk who are good every quarter imbue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 54 The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place.
英譯(Cited from DLMBS) [12]
DhP 54
The scent of flowers, sandal, tagara or jasmine does not go against the wind.
The scent of true ones goes against the wind. The true person pervades all directions. [DLMBSFn-V054]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 054
Dhammapada Dhp. 055
巴利原典 (PTS) [1]
55. Candanaṃ tagaraṃ vāpi uppalaṃ atha vassikī
Etesaṃ gandhajātānaṃ sīlagandho anuttaro.
巴利原典 (CSCD) [2]
55. Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;
Etesaṃ gandhajātānaṃ, sīlagandho anuttaro.
漢譯( 了參 法師 譯, 文言文版) [3] 五五 栴檀多伽羅,拔悉基青蓮,如是諸香中,戒香為最上。 [LChnFn04-16][MettFn04-17][MettFn04-18]
漢譯( 敬法 法師 譯, 白話文版) [4]
55 檀香、多伽羅、蓮花及茉莉之香,
於那些香當中,戒德之香乃無上。
漢譯(周金言 譯, 白話文版) [13]

花香、檀香、多伽羅香與茉莉花香都無法逆風飄香,只有具足戒行的人,名聲飄送四方。 (偈54)

檀香、多伽羅香、蓮花香與茉莉花香,諸香中,戒香為最上。 (偈55)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:旃檀多香,青蓮芳花,雖曰是真,不如戒香T04, 563b
  2. 法句譬喻經:栴檀多香,青蓮芳花,雖曰是真,不如戒香T04, 585c
  3. 出曜經:旃檀多香,青蓮芳華,雖謂是真,不如戒香T04, 657c
  4. 法集要頌經:烏鉢嚩哩史,多誐羅栴檀,如是等花香,勿比於戒香T04, 780c
5. 雜阿含經:多迦羅栴檀,優鉢羅末利,如是比諸香,戒香最為上。T02, 279a
6. 別譯雜阿含:栴檀及沈水,優鉢羅拔師,如此香微劣,不如持戒香T02,377a
7. 戒香經:旃檀欝金與蘇合,優鉢羅并摩隷花,如是諸妙花香中,唯有戒香而最上T02, 508b
8. 戒德香經:木蜜及栴檀,青蓮諸雨香,一切此眾香,戒香最無上T02,507c
9. 增壹阿含經:木櫁及栴檀,優鉢及諸香,亦諸種種香,戒香最為勝T02,613c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 55. Of all the fragrances — sandal, tagara, blue lotus and jasmine — the fragrance of virtue is the sweetest.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
55 The fragrance of virtue surpasses that of sandalwood, lavender, lotus and jasmine.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 55 Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.
英譯(Cited from DLMBS) [12]
DhP 55
Sandal or tagara, lotus and jasmine,
of these kinds of scent, the scent of the virtue is highest. [DLMBSFn-V055]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 055
Dhammapada Dhp. 056
巴利原典 (PTS) [1]
56. Appamatto ayaṃ gandho yāyaṃ tagaracandanī
Yo ca sīlavataṃ gandho vāti devesu uttamo.
巴利原典 (CSCD) [2]
56. Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ [yāyaṃ tagaracandanī (sī. syā. kaṃ. pī.)];
Yo ca sīlavataṃ gandho, vāti devesu uttamo.
漢譯( 了參 法師 譯, 文言文版) [3] 五六 栴檀多伽羅,此等香甚微。持戒者最上,香薰諸天間。 [MettFn04-19]
漢譯( 敬法 法師 譯, 白話文版) [4]
56 多伽羅與檀木香,此香微小不足道;
具戒者之香最勝,向上飄送至天界。
漢譯(周金言 譯, 白話文版) [13] 多伽羅香和檀香的香氣微弱,戒香最佳,甚至香飄諸天。 (偈 56)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:華香氣微,不可謂真,持戒之香,到天殊勝T04, 563b

2.法句譬喻經:華香氣微,不可謂真,持戒之香,到天殊勝T04, 585c

3.出曜經:華香氣微,不可謂真,持戒之香,到天殊勝T04, 658a

4.雜阿含經:栴檀等諸香,所熏少分限,唯有戒德香,流熏上昇天T02,279a
5.別譯雜阿含:如是種種香,所聞處不遠,戒香聞十方,殊勝諸天香T02,377a
6.佛說戒香經:所有世間沈檀等,其香微少非遍聞,若人持佛淨戒香,諸天普聞皆愛敬T02, 508b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE SCENT OF VIRTUE IS BY FAR THE BEST

  1. Of little account is the fragrance of tagara or sandal; the fragrance of the virtuous, which blows even amongst the gods, is supreme.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 56. Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
56 Lavender, sandal and lotus aromas
Can only be rated as second-rate odours.
The fragrance of virtue, of all, is most excellent:
Even the heavens are blessed by that scent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 56 Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as the highest.
英譯(Cited from DLMBS) [12]
DhP 56
Very faint is this scent of tagara and sandal.
Highest is the scent of a virtuous one; it blows even amongst the gods. [DLMBSFn-V056]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 056
Dhammapada Dhp. 057
巴利原典 (PTS) [1]
57. Tesaṃ sampannasīlānaṃ appamādavihārinaṃ
Sammadaññā vimuttānaṃ māro maggaṃ na vindati.
巴利原典 (CSCD) [2]
57. Tesaṃ sampannasīlānaṃ, appamādavihārinaṃ;
Sammadaññā vimuttānaṃ, māro maggaṃ na vindati.
漢譯( 了參 法師 譯, 文言文版) [3] 五七 成就諸戒行,住於不放逸,正智解脫者,魔不知所趣。 [MettFn04-20][MettFn04-21]
漢譯( 敬法 法師 譯, 白話文版) [4]
57 對於戒行已具足、安穩住於不放逸、
透過正智解脫者,魔找不到其行道。 [CFFn04-04]
漢譯(周金言 譯, 白話文版) [13] 魔波旬不知持戒嚴謹、不放逸、智慧解脫的人往生何處。 (偈 57)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:戒具成就,行無放逸,定意度脫,長離魔道T04,563b
  2. 法句譬喻經:戒具成就,行無放逸,定意度脫,長離魔道T04, 585c
  3. 出曜經:戒具成就,定意度脫,魔迷失道,魔不知道T04, 658a
4.雜阿含經:斯等淨戒香,不放逸正受,正智等解脫,魔道莫能入T02, 279a
5.別譯雜阿含經:如此清淨戒,不放逸為本,安住無漏法,正智得解脫。眾魔雖欲求,莫知其方所T02, 377a
6.佛說戒香經:如是具足清淨戒,乃至常行諸善法,是人能解世間縛,所有諸魔常遠離T02, 508b
7.戒德香經:是等清淨戒,所行無放逸,不知魔徑路,不見所歸趣T02,507c
8.增壹阿含經:此戒以成就,無欲無所染,等智而解脫,逝處魔不知T02,613c
9.法集要頌經:若人能持戒,清淨不放逸,正智得解脫,是名安樂處。此道無有上,消除禪定魔,賢聖德難量,得達八正路T04, 780c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

REBIRTH-CONSCIOUSNESS OF ARAHANTS CANNOT BE TRACED

  1. Māra [NāradaFn04-14] finds not the path of those who are virtuous, careful in living, and freed by right knowledge.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 57. Mara never finds the path of the truly virtuous, who abide in heedfulness and are freed by perfect knowledge.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

57 [ThaniSFn-V57]

Those consummate in virtue,
dwelling    in heedfulness,
released    through right knowing:
Mara can't follow their tracks.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
57 Mara cannot trace the path of those who are accomplished in virtue, who abide diligently, and who are freed through final knowledge.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 57 Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.
英譯(Cited from DLMBS) [12]
DhP 57
Mara doesn't find the way of those endowed with virtue,
living in conscientiousness and freed by the right knowledge. [DLMBSFn-V057]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 057
Dhammapada Dhp. 058
巴利原典 (PTS) [1]
58. Yathā saṅkāradhānasmiṃ ujjhitasmiṃ mahāpathe padumaṃ tattha jāyetha sucigandhaṃ manoramaṃ.
巴利原典 (CSCD) [2]
58. Yathā saṅkāraṭhānasmiṃ [saṅkāradhānasmiṃ (sī. syā. kaṃ. pī.)], ujjhitasmiṃ mahāpathe;
Padumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 五八 猶如糞穢聚,棄著於大道,蓮華生其中,香潔而悅意。 [NandFn04-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
58 猶如丟棄於大道的垃圾堆裡,
也能生長著清香悅意的蓮花;
漢譯(周金言 譯, 白話文版) [13] 如同美麗馨香的蓮花可以在路邊的廢土堆中綻放,究竟聖者的弟子以智慧照耀無明眾生。 [dhp-a-058-note] (偈58/59)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如作田溝,近于大道,中生蓮華,香潔可意T04, 563b
  2. 法句譬喻經:如作田溝,近於大道,中生蓮華,香潔可意T04, 586a
  3. 出曜經:如作田溝,近于大道,中生蓮華,香潔可意T04, 709c
  4. 法集要頌經:如田糞穢溝,而近于大道,其中生蓮華,香潔甚可悅T04, 786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GREATNESS MAY BE FOUND EVEN AMONGST THE BASEST THE WISE OUTSHINE WORLDLINGS

58-59. As upon a heap of rubbish thrown on the highway, a sweet-smelling lovely lotus may grow, even so amongst worthless beings, a disciple of the Fully Enlightened One outshines the blind worldlings in wisdom. [NāradaFn04-15]

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 58. Upon a heap of rubbish in the road-side ditch blooms a lotus, fragrant and pleasing.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

58-59

As in a pile of rubbish
cast by the side of a highway
  a lotus might grow
  clean-smelling
  pleasing the heart,
so in the midst of the rubbish-like,
people run-of-the-mill & blind,
  there dazzles with discernment
  the disciple of the Rightly
  Self-Awakened One.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
58&59 As upon a rubbish pit,
Its filth beside the road,
May there a fragrant lotus sit,
So bonny to behold.

And so with men, that rubbish pile
Of common beings blind,
Disciples of the Buddha dwell.
With wisdom’s light they shine.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
英譯(Cited from DLMBS) [12]
DhP 58
Just as at the rubbish heap, thrown out by the big road,
can grow a lotus, of pure smell and delightful, [DLMBSFn-V058]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 058
Dhammapada Dhp. 059
巴利原典 (PTS) [1]
59. Evaṃ saṅkārabhūtesu andhabhūte puthujjane
Atirocati paññāya sammāsambuddhasāvako.

Pupphavaggo catuttho.

巴利原典 (CSCD) [2]
59. Evaṃ saṅkārabhūtesu, andhabhūte [andhībhūte (ka.)] puthujjane;
Atirocati paññāya, sammāsambuddhasāvako.

Pupphavaggo catuttho niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

五九 如是糞穢等,盲昧凡夫中,正覺者弟子,以智慧光照。 [LChnFn04-17][NandFn04-04]

華品第四竟

漢譯( 敬法 法師 譯, 白話文版) [4]
59 在無用的眾生裡,也能出現佛弟子,
他以智慧來照耀,超越盲目的凡夫。

花品第四完畢

漢譯(周金言 譯, 白話文版) [13] 如同美麗馨香的蓮花可以在路邊的廢土堆中綻放,究竟聖者的弟子以智慧照耀無明眾生。 [dhp-a-058-note] (偈58/59)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:有生死然,凡夫處邊,慧者樂出,為佛弟子T04, 563b
  2. 法句譬喻經:有生死然,凡夫處邊,智者樂出,為佛弟子T04, 586a
  3. 出曜經:有生死然,凡夫處邊,慧者樂出,為佛弟子T04,709c
  4. 法集要頌經:有生必有終,凡夫樂處邊,慧人愛出離,真是佛聲聞T04,786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 58-59. As upon a heap of rubbish thrown on the highway, a sweet-smelling lovely lotus may grow, even so amongst worthless beings, a disciple of the Fully Enlightened One outshines the blind worldlings in wisdom. [NāradaFn04-15]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 59. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

58-59

As in a pile of rubbish
cast by the side of a highway
  a lotus might grow
  clean-smelling
  pleasing the heart,
so in the midst of the rubbish-like,
people run-of-the-mill & blind,
  there dazzles with discernment
  the disciple of the Rightly
  Self-Awakened One.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
58&59 As upon a rubbish pit,
Its filth beside the road,
May there a fragrant lotus sit,
So bonny to behold.

And so with men, that rubbish pile
Of common beings blind,
Disciples of the Buddha dwell.
With wisdom’s light they shine.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
英譯(Cited from DLMBS) [12]
DhP 59
Thus, amidst the dust-like beings, amongst ignorant ordinary people,
The disciple of the truly and completely Awakened One magnificently shines with wisdom. [DLMBSFn-V059]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 059
Dhammapada Dhp. 060
巴利原典 (PTS) [1]
  1. Bālavaggo
60. Dīghā jāgarato ratti dīghaṃ santassa yojanaṃ
Dīgho bālānaṃ saṃsāro saddhamma avijānataṃ.
巴利原典 (CSCD) [2]

5. Bālavaggo

60. Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ;
Dīgho bālānaṃ saṃsāro, saddhammaṃ avijānataṃ.
漢譯( 了參 法師 譯, 文言文版) [3]

五、愚品

六0 不眠者夜長,倦者由旬長,不明達正法──愚者輪迴長。 [LChnFn05-01][LChnFn05-02][MettFn05-01][MettFn05-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第五:愚人品

60 不眠之人黑夜長,疲憊之人由旬遠; [CFFn05-01]
不知正法的愚人,其輪迴極其漫長。
漢譯(周金言 譯, 白話文版) [13]

第五品--愚人品

對失眠的人而言,長夜漫漫;對滿心憂鬱的人而言,路途遙遠,對佛法一無所知的愚人,生死輪迴漫長。 (偈60)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不寐夜長,疲惓道長,愚生死長,莫知正法T04, 563b
  2. 出曜經:不寐夜長,疲惓道長,愚生死長,莫知正法T04, 616c
  3. 法集要頌經:不寐覺夜長,疲倦道路長,愚迷生死長,希聞於妙法T04, 777b
  4. 大智度論:不寐夜長,疲惓道長,愚生死長,莫知正法T25, 307c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 5 Fools

LONG IS saṃsāra TO THOSE WHO KNOW NOT THE DHAMMA

  1. Long is the night to the wakeful; long is the league to the weary; long is saṃsāra [NāradaFn05-01] to the foolish who know not the Sublime Truth.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp V The Fool

60. Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.

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

Dhp V Fools

60

Long for the wakeful is the night.
Long for the weary, a league.
For fools
unaware of True Dhamma,
             samsara
is long.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 5 Fools

60
How long, indeed, a sleepless night;
How long a weary ten mile hike;
And, for the fool, how long samsara,
Failing to perceive true Dhamma.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter V: The Fool

60 Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.

英譯(Cited from DLMBS) [12]

Chapter 5: The Fool

DhP 60
Long is the night for a wakeful; long is a yojana for a tired.
Long is the Samsara for the fools who do not know the true Dharma. [DLMBSFn-V060]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 060
Dhammapada Dhp. 061
巴利原典 (PTS) [1]
61. Carañce nādhigaccheyya seyyaṃ sadisamattano
Ekacariyaṃ daḷhaṃ kayirā natthi bāle sahāyatā.
巴利原典 (CSCD) [2]
61. Carañce nādhigaccheyya, seyyaṃ sadisamattano;
Ekacariyaṃ [ekacariyaṃ (ka.)] daḷhaṃ kayirā, natthi bāle sahāyatā.
漢譯( 了參 法師 譯, 文言文版) [3] 六一 不得勝我者為友,與我相等者亦無,寧可堅決獨行居,不與愚人作伴侶。 [MettFn05-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
61 在旅途上若找不到,比己更好或同等者,
就應堅定單獨修行,絕對不和愚人為友。
漢譯(周金言 譯, 白話文版) [13]
如果找不到比自己更有德行或相當的人為友,
寧可獨居,也不要與愚癡的人為伍。 [dhp-a-061-note] (偈61)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:癡意常冥,逝如流川,在一行彊,獨而無偶T04, 563b
  2. 法句經:學無朋類,不得善友,寧獨守善,不與愚偕T04, 559c
  3. 出曜經:學無朋類,不得善友,寧獨守善,不與愚偕T04, 697c
  4. 法集要頌經:學無同伴侶,又不得親友,寧獨守善行,不與愚人偕T04, 784b
5.中阿含經:學不得善友,不與己等者,當堅意獨住,勿與惡共會T01, 535c
6.四分律:處處遍求伴,無有稱己者,寧獨堅其心,不與愚者同T22, 882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

AVOID COMPANIONSHIP WITH THE FOOLISH

  1. If, as the disciple fares along, he meets no companion who is better or equal, let him firmly pursue his solitary career. There is no fellowship [NāradaFn05-02] with the foolish. [NāradaFn05-03]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 61. Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

61

If, in your course, you don't meet
your equal, your better,
then continue your course,
  firmly,
     alone.
There's no fellowship with fools.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
61
If a woman does not find
Her betters or her equals, she
Should fare alone, steadfast in mind:
With fools there is no company.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 61 If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.
英譯(Cited from DLMBS) [12]
DhP 61
If a wanderer should not find a companion better or similar to oneself,
then he should resolutely wander alone. There is no companionship with a fool. [DLMBSFn-V061]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 061
Dhammapada Dhp. 062
巴利原典 (PTS) [1]
62. Puttā matthi dhanammatthi iti bālo vihaññati
Attā hi attano natthi kuto puttā kuto dhanaṃ.
巴利原典 (CSCD) [2]
62. Puttā matthi dhanammatthi [puttamatthi dhanamatthi (ka.)], iti bālo vihaññati;
Attā hi [attāpi (?)] attano natthi, kuto puttā kuto dhanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 六二 『此我子我財』愚人常為憂。我且無有我,何有子與財? [MettFn05-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
62 我有兒子我有財:愚者因此感苦惱。
自己亦非自己的,哪來兒子哪來財?
漢譯(周金言 譯, 白話文版) [13] 無明的人以為:「這是我兒子,這是我的財富。」所以安全無虞; [dhp-a-062-note] 事實上,此身不為己有,更何況兒子和財富呢! (偈62)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:有子有財,愚惟汲汲,我且非我,何有子財T04, 563b
  2. 法句譬喻經:有子有財,愚惟汲汲,我且非我,何有子財T04, 586b
  3. 出曜經:有子有財,愚惟汲汲,命非我有,何有子財T04, 624b
  4. 法集要頌經:有子兼有財,慳惜遇散壞,愚夫不自觀,何恃有財子T04, 777b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE IS NOT ONE'S OWN

  1. "Sons have I; wealth have I": Thus is the fool worried. Verily, he himself is not his own. Whence sons? Whence wealth?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 62. The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

62

'I have sons, I have wealth' —
the fool torments himself.
When even he himself
doesn't belong to himself,
  how then sons?
  How wealth?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
62
“I have sons!” “I have wealth!”
Thus the fool exalts herself.
She has not her very self,
Let alone her sons or wealth.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 62 "These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
英譯(Cited from DLMBS) [12]
DhP 62
The fool worries: "I have sons, I have wealth."
He does not even own himself. Whence sons and wealth? [DLMBSFn-V062]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 062
Dhammapada Dhp. 063
巴利原典 (PTS) [1]
63. Yo bālo maññati bālyaṃ paṇaḍito vā'pi tena so
Bālo ca paṇḍitamānī sa ve bālo'ti vuccati.
巴利原典 (CSCD) [2]
63. Yo bālo maññati bālyaṃ, paṇḍito vāpi tena so;
Bālo ca paṇḍitamānī, sa ve ‘‘bālo’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 六三 愚者(自)知愚,彼即是智人。愚人(自)謂智,實稱(真)愚夫。 [MettFn05-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
63 自知愚昧的愚人,因此亦算是智者;
自判智者的愚人,真是所謂的愚人。
漢譯(周金言 譯, 白話文版) [13]
自知愚癡的人,其實是聰明的人。
愚癡卻自以為聰明的人,真正是愚癡的人。 (偈63)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚矇愚極,自謂我智,愚而勝智,是謂極愚T04, 563b
  2. 法句譬喻經:愚矇愚極,自謂我智,愚而勝智,是謂極愚T04, 586b
  3. 出曜經:愚蒙愚極,自謂我智,愚而稱智,是謂極愚T04, 624b
  4. 出曜經:愚者自稱愚,當知善黠慧,愚人自稱智,是謂愚中甚T04, 729c
  5. 法集要頌經:愚者自稱愚,當知善黠慧,愚人自稱智,是謂愚中甚T04,790b
6.有部毘奈耶:愚人自說愚,此名為智者,愚者妄稱智,此謂真愚癡T23, 796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WISE IS HE WHO ACKNOWLEDGES HIS FOOLISHNESS

  1. The fool who knows that he is a fool is for that very reason a wise man; the fool who thinks that he is wise is called a fool indeed.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 63. A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

63

A fool with a sense of his foolishness
is — at least to that extent — wise.
But a fool who thinks himself wise
really deserves to be called
  a fool.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
63
The fool who does her folly see
Indeed’s a sage to that degree;
But who to wisdom gives false airs,
That fool indeed’s a fool declared.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 63 The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
英譯(Cited from DLMBS) [12]
DhP 63
A fool who knows about his foolishness, just by that he is like a wise man.
And a fool, who is proud of his cleverness, he is indeed called a fool. [DLMBSFn-V063]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 063
Dhammapada Dhp. 064
巴利原典 (PTS) [1]
64. Yāvajīvampi ce bālo vaṇḍitaṃ payirupāsati
Na so dhammaṃ vijānāti dabbī sūparasaṃ yathā.
巴利原典 (CSCD) [2]
64. Yāvajīvampi ce bālo, paṇḍitaṃ payirupāsati;
Na so dhammaṃ vijānāti, dabbī sūparasaṃ yathā.
漢譯( 了參 法師 譯, 文言文版) [3] 六四 愚者雖終身,親近於智人,彼不了達摩,如匙嘗湯味。 [MettFn05-06] 、 [MettFn05-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
64 即使盡其一輩子,愚人親近了智者,
他也不能了知法,如勺不知湯之味。
漢譯(周金言 譯, 白話文版) [13]
真正的癡人雖然終身與智者為伍,仍然無法領悟佛法,
就像湯匙不知湯的滋味。 (偈 64)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:頑闇近智,如瓢斟味,雖久狎習,猶不知法T04, 563b
  2. 法句譬喻經:愚闇近智,如瓢斟味,雖久狎習,猶不知法T04, 586b
  3. 出曜經:愚者盡形壽,承事明智人,亦不知真法,如瓢斟酌食T04, 729a
  4. 法集要頌經:愚人盡形壽,承事明智人,亦不知真法,如杓斟酌食T04, 790a
5. 菩薩所集論:盡形壽愚癡,親近諸智者,彼不識了法,猶杓不別味T28, 802b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A FOOL CANNOT APPRECIATE THE VALUE OF THE DHAMMA

  1. Though a fool, through all his life, associates with a wise man, he no more understands the Dhamma than a spoon (tastes) the flavour of soup.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 64. Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

64-65

Even if for a lifetime
the fool stays with the wise,
he knows nothing of the Dhamma —
  as the ladle,
  the taste of the soup.

Even if for a moment,
the perceptive person stays with the wise,
he immediately knows the Dhamma —
  as the tongue,
  the taste of the soup.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
64
Although a fool might well engage
All his lifetime with a sage,
He’ll the Dhamma no more savour
Than the spoon the curry’s flavour.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 64 If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
英譯(Cited from DLMBS) [12]
DhP 64
A fool can attend on a wise man even for whole his life,
he will not understand the Dharma, like a spoon does not know the taste of the soup. [DLMBSFn-V064]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 064
Dhammapada Dhp. 065
巴利原典 (PTS) [1]
65. Muhuttampi ce viñgñu paṇḍitaṃ payirupāsati
Khippaṃ dhammaṃ vijānāti jivhā sūparasaṃ yathā.
巴利原典 (CSCD) [2]
65. Muhuttamapi ce viññū, paṇḍitaṃ payirupāsati;
Khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā.
漢譯( 了參 法師 譯, 文言文版) [3] 六五 慧者須臾頃,親近於智人,能速解達摩,如舌嘗湯味。 [MettFn05-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
65 雖然只是片刻間,智者親近了智者,
他能迅速了知法,如舌能知湯之味。
漢譯(周金言 譯, 白話文版) [13] 聰慧的人,雖然只與智者短暫相處,但能很快領悟佛法,就像舌頭明辨湯的味道。 (偈 65)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:開達近智,如舌甞味,雖須臾習,即解道要T04, 563b
  2. 法句譬喻經:開達近智,如舌甞味,雖須臾習,即解道要T04, 586b
  3. 出曜經:智者斯須間,承事賢聖人,一一知真法,如舌知眾味T04, 729b
  4. 法集要頌經:智若須臾間,承事賢聖人,一一知真法,如舌了眾味T04,790a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE CAN APPRECIATE THE VALUE OF THE DHAMMA

  1. Though an intelligent person, associates with a wise man for only a moment, he quickly understands the Dhamma as the tongue (tastes) the flavour of soup.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 65. Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

64-65

Even if for a lifetime
the fool stays with the wise,
he knows nothing of the Dhamma —
  as the ladle,
  the taste of the soup.

Even if for a moment,
the perceptive person stays with the wise,
he immediately knows the Dhamma —
  as the tongue,
  the taste of the soup.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
65
Although the prudent might engage
But a moment with a sage,
Still, he’ll Dhamma quickly savour,
As the tongue the curry’s flavour.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 65 If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.
英譯(Cited from DLMBS) [12]
DhP 65
An intelligent person can attend on a wise man even for a second,
he will quickly understand the Dharma, like a tongue knows the taste of the soup. [DLMBSFn-V065]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 065
Dhammapada Dhp. 066
巴利原典 (PTS) [1]
66. Caranti bālā dummedhā amitteneva attanā
Karontā pāpakaṃ kammaṃ yaṃ hoti kaṭukapphalaṃ.
巴利原典 (CSCD) [2]
66. Caranti bālā dummedhā, amitteneva attanā;
Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 六六 愚人不覺知,與自仇敵行,造作諸惡業,受定眾苦果。 [NandFn05-01][NandFn05-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
66 無慧愚人四處走,伴隨自己此敵人,
他們在造作惡業,帶來苦果的惡業。
漢譯(周金言 譯, 白話文版) [13] 無明的愚人自作孽,到處造作惡業,而受惡報。 (偈66)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚人施行,為身招患,快心作惡,自致重殃T04, 563c
  2. 法句譬喻經:愚人施行,為身招患,快心作惡,自致重殃T04, 586b
  3. 出曜經:凡人為惡,不能自覺,愚癡快意,後受欝毒T04, 671a
4.雜阿含經:愚癡人所行,不合於黠慧,自所行惡行,為自惡知識。所造眾惡行,終獲苦果報T02, 351a
5.佛說孛經抄:愚人作行,為身招患,快心放意,後致重殃T17, 731b
6.法句經:愚人着數,憂慼久長,與愚居苦,於我猶怨T04, 563b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BITTER IS THE FRUIT OF EVIL

  1. Fools of little wit move about with the very self as their own foe, doing evil deeds the fruit of which is bitter.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 66. Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

66

Fools, their wisdom weak,
are their own enemies
as they go through life,
doing evil
that bears
      bitter fruit.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
66
The fool of little wit proceeds
Undertaking evil deeds,
Acting as her own ill-wisher,
Reaping fruit profusely bitter.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 66 Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.
英譯(Cited from DLMBS) [12]
DhP 66
The stupid fools behave as if they themselves were their enemies,
doing bad deeds, which have bitter fruit. [DLMBSFn-V066]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 066
Dhammapada Dhp. 067
巴利原典 (PTS) [1]
67. Na taṃ kammaṃ kataṃ sādhu yaṃ katvā nānutappati
Yassa assumukho rodaṃ vipākaṃ paṭisevati.
巴利原典 (CSCD) [2]
67. Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;
Yassa assumukho rodaṃ, vipākaṃ paṭisevati.
漢譯( 了參 法師 譯, 文言文版) [3] 六七 彼作不善業,作已生後悔,哭泣淚滿面,應得受異熟。 [LChnFn05-03][MettFn05-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
67 做了會後悔的業,即沒有妥善做好,
在體驗其果報時,他淚流滿面悲泣。
漢譯(周金言 譯, 白話文版) [13]
惡業是造作之後會後悔的業;
惡業是當接受業報時,使人涕泗縱橫的業。 (偈 67)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:行為不善,退見悔悋,致涕流面,報由宿習T04, 563c
  2. 法句譬喻經:行為不善,退見悔吝,致涕流面,報由宿習T04, 586b
  3. 出曜經:夫人行惡,還自熾然,啼泣流面,後受其報T04, 671a
  4. 雜阿含經:既作不善業,終則受諸惱,造業雖歡喜,啼泣受其報T02, 351a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOT WELL DONE IS THAT DEED WHICH CAUSES REPENTANCE

  1. That deed is not well done when, after having done it, one repents, and when weeping, with tearful face, one reaps the fruit thereof.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 67. Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

67-68

It's not good,
the doing of the deed
that, once it's done,
you regret,
whose result you reap crying,
your face in tears.

It's good,
the doing of the deed
that, once it's done,
you don't regret,
whose result you reap gratified,
    happy at heart.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
67
Acts and deeds are not propitious,
Acts which done, she lives to rue;
Which lead to tears and lamentation
When the kammic fruits ensue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 67 That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.
英譯(Cited from DLMBS) [12]
DhP 67
That deed is not well done, which one regrets when it is accomplished,
whose consequences one faces with a tearful face and crying. [DLMBSFn-V067]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 067
Dhammapada Dhp. 068
巴利原典 (PTS) [1]
68. Tañca kammaṃ kataṃ sādhu yaṃ katvā nānutappati
Yassa patīto sumano vipākaṃ paṭisevati.
巴利原典 (CSCD) [2]
68. Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;
Yassa patīto sumano, vipākaṃ paṭisevati.
漢譯( 了參 法師 譯, 文言文版) [3] 六八 若彼作善業,作已不追悔,歡喜而愉悅,應得受異熟。[LChnFn05-04][MettFn05-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
68 做了無後悔的業,即已經妥善做好,
在體驗其果報時,他感到歡喜快樂。
漢譯(周金言 譯, 白話文版) [13]
善業是造作之後不會後悔的業;
善業是接受業報時,滿心歡喜的業。 (偈 68)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:行為德善,進覩歡喜,應來受福,喜笑悅習T04, 563c
2.雜阿含經:造諸善業者,終則不熱惱,歡喜而造業,安樂受其報T02, 351a
3.出曜經:吉人行德,相隨積增,甘心為之,福應自然T04, 671b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WELL DONE IS THAT DEED WHICH CAUSES NO REPENTANCE

  1. That deed is well done when, after having done it, one repents not, and when, with joy and pleasure, one reaps the fruit thereof.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 68. Well done is that action of doing which one repents not later, and the fruit of which one reaps with delight and happiness.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

67-68

It's not good,
the doing of the deed
that, once it's done,
you regret,
whose result you reap crying,
your face in tears.

It's good,
the doing of the deed
that, once it's done,
you don't regret,
whose result you reap gratified,
    happy at heart.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
68
Deeds and actions are propitious,
If when done, she rests appeased,
Which lead to happy satisfaction
With the kammic fruits received.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 68 No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.
英譯(Cited from DLMBS) [12]
DhP 68
That deed is well done, which one does not regret when it is accomplished,
whose consequences one faces delighted and happy. [DLMBSFn-V068]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 068
Dhammapada Dhp. 069
巴利原典 (PTS) [1]
69. Madhuvā maññati bālo yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha bālo dukkhaṃ nigacchati.
巴利原典 (CSCD) [2]
69. Madhuvā [madhuṃ vā (dī. ni. ṭīkā 1)] maññati bālo, yāva pāpaṃ na paccati;
Yadā ca paccati pāpaṃ, bālo [atha bālo (sī. syā.) atha (?)] dukkhaṃ nigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 六九 惡業未成熟,愚人思如蜜;惡業成熟時,愚人必受苦。 [MettFn05-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
69 只要惡業還未成熟,愚人以為它甜如蜜;
然而當惡業成熟時,愚人就得為它受苦。
漢譯(周金言 譯, 白話文版) [13] 愚痴的人在惡業尚未成熟的時候,以為惡業甜如蜂蜜,一旦成熟,則受苦受難。 (偈 69)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:過罪未熟,愚以恬惔,至其熟時,自受大罪T04, 563c
  2. 出曜經:愚者自謂生,猶惡未成熟,惡以成熟滿,諸苦亦復熟T04, 744c
  3. 法集要頌經:愚者自謂正,猶惡不成熟,惡已成熟滿,諸苦亦復熟T04, 792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL-DOERS COME TO GRIEF

  1. As sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 69. So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

69

As long as evil has yet to ripen,
the fool mistakes it for honey.
But when that evil ripens,
the fool falls into
                  pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
69
Like honey does the fool adore
Evil deeds that still are raw.
When those evil deeds are ripe,
Then the fool will sorrow strike. |
英譯(Translated from the Pali by Friedrich Max Müller) [10] 69 As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.
英譯(Cited from DLMBS) [12]
DhP 69
The fool thinks it is as honey, as long as the evil is not ripe.
When the evil is ripe, then he undergoes suffering. [DLMBSFn-V069]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 069
Dhammapada Dhp. 070
巴利原典 (PTS) [1]
70. Māse māse kusaggena bālo bhuñjetha bhojanaṃ
Na so saṅkhatadhammānaṃ kalaṃ agghati soḷasiṃ.
巴利原典 (CSCD) [2]
70. Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;
Na so saṅkhātadhammānaṃ [saṅkhatadhammānaṃ (sī. pī. ka.)], kalaṃ agghati soḷasiṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 七0 愚者月復月,雖僅取(少)食──以孤沙草端;(彼所得功德),不及思法者,十六分之一。 [LChnFn05-05][LChnFn05-06][MettFn05-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
70 愚人月復一月以古沙草攝取飲食,
卻不值思惟真諦者的十六份之一。
漢譯(周金言 譯, 白話文版) [13] 愚癡的人雖然經年累月只吃用孤沙草尖所能攫取的少量食物, [dhp-a-070-note2] 如此所得到的善業仍不及明瞭正法的人的十六分之一。 [dhp-a-070-note] (偈 70)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚好美食,月月滋甚,於十六分,未一思法T04, 563c
  2. 出曜經:從月至其月,愚者用摶食,彼不信於佛,十六不獲一T04,726b
  3. 法集要頌經:從月至於月,愚者用飲食,彼人不信佛,十六不獲一T04, 789b
4.佛本行集經:猶如小兒月月學,所食如彼茅草頭,若人歸信佛如來,能勝於彼十六分T03, 856c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

REALIZATION IS FAR SUPERIOR TO MERE FASTING

  1. Month after month a fool may eat only as much food as can be picked up on the tip of a kusa grass blade; [NāradaFn05-05] but he is not worth a sixteenth part of them who have comprehended the Truth. [NāradaFn05-06]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 70. Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

70

Month after month
the fool might eat
only a tip-of-grass measure of food,
but he wouldn't be worth
     one sixteenth
of those who've fathomed
the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
70
Though month after month, as a spoon for his nourishment,
A fool should a grass-tip employ (as self-punishment),
His value is not even one in sixteen
Of that person who Dhamma, with insight, has seen.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 70 Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.
英譯(Cited from DLMBS) [12]
DhP 70
Month by month can a fool eat his food with a blade of the kusa grass,
he is not worth a sixteenth part of those, who have realized the Dharma. [DLMBSFn-V070]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 070
Dhammapada Dhp. 071
巴利原典 (PTS) [1]
71. Na hi pāpaṃ kataṃ kamma sajju khīraṃ'va muccati
Ḍahantaṃ bālamanveti bhasmacchanno'va pāvako.
巴利原典 (CSCD) [2]
71. Na hi pāpaṃ kataṃ kammaṃ, sajju khīraṃva muccati;
Ḍahantaṃ bālamanveti, bhasmacchannova [bhasmāchannova (sī. pī. ka.)] pāvako.
漢譯( 了參 法師 譯, 文言文版) [3] 七一 猶如搆牛乳,醍醐非速成。愚人造惡業,不即感惡果,業力隨其後,如死灰覆火。 [LChnFn05-07][MettFn05-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
71 惡業不會即刻帶來果報,就像鮮奶不會即刻凝固,
但是它依然跟隨著愚人,猶如以灰覆蓋的活火炭。
漢譯(周金言 譯, 白話文版) [13]
惡業雖然不會立刻成熟,如同牛奶不會瞬間凝結,
但惡業不離愚人,時時燒炙愚癡的人,如同灰燼覆蓋下的活火炭。 (偈 71)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:惡不即時,如[(穀-禾)/牛]牛乳,罪在陰祠,如灰覆火T04,565a
  2. 出曜經:惡不即時,如[(殼-一)/牛]牛乳,罪在陰伺,如灰覆火T04,671b
  3. 法集要頌經:惡不即時受,如[(殼-一)/牛]牛湩汁,罪在於陰伺,譬如灰覆火T04,782a
4.大般泥洹經:已作惡業者,如薩闍乳酪,愚者輕被燒,如灰覆火上T12,892c
5.大般涅槃經:作惡不即受,如乳即成酪,猶灰覆火上,愚者輕蹈之T12,419a
6.大般涅槃經:作惡不即受,如乳即成酪,猶灰覆火上,愚者輕蹈之T12, 660a
7.大毘婆沙論:作惡不即受,非如乳成酪,猶灰覆火上,愚蹈久方燒T27,264a
8.大毘婆沙論:作惡不即受,非如乳成酪,猶灰覆火上,愚蹈久方燒T27, 393b
9.婆沙論:作惡不即熟,如薩遮投乳,不即燒愚小,猶如灰底火T28, 205a
10.婆沙論:作惡不即受,不如乳成酪,愚蹈灰底火,不即時燒足T28, 294a
11.鞞婆沙論:作惡不即受,如薩闍乳酪,罪惡燒所追,如灰覆火上T28,464c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL TAKES EFFECT AT THE OPPORTUNE MOMENT

  1. Verily, an evil deed committed does not immediately bear fruit, just as milk curdles not at once; smouldering, it follows the fool like fire covered with ashes.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 71. Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

71 [ThaniSFn-V71]

An evil deed, when done,
doesn't — like ready milk —
come out right away.
It follows the fool,
       smoldering
like a fire
hidden in ashes.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
71
Though milk squirts out immediately,
Iniquity’s corollary
Will burn the fool enduringly,
Like coal that smoulders steadily.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 71 An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.
英譯(Cited from DLMBS) [12]
DhP 71
An evil deed when done, doesn't instantly bear fruits; just like milk does not coagulate at once.
Burning, it follows the fool like fire covered with ashes. [DLMBSFn-V071]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 071
Dhammapada Dhp. 072
巴利原典 (PTS) [1]
72. Yāvadeva anatthāya ñattaṃ bālassa jāyati
Hanti bālassa sukkaṃsaṃ muddhamassa vipātayaṃ.
巴利原典 (CSCD) [2]
72. Yāvadeva anatthāya, ñattaṃ [ñātaṃ (?)] bālassa jāyati;
Hanti bālassa sukkaṃsaṃ, muddhamassa vipātayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 七二 愚夫求知識,反而趨滅亡,損害其幸福,破碎其頭首。 [LChnFn05-08][MettFn05-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
72 愚人所獲得的知識,就只會對自己不利,
它毀滅愚人的光明,也使他的頭顱破裂。 [CFFn05-02]
漢譯(周金言 譯, 白話文版) [13] 愚人的各種技倆只會傷害自己,破壞德行與智慧。 (偈 72)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚生念慮,至終無利,自招刀杖,報有印章T04, 563c
  2. 法句經:如是貪無利,當知從癡生,愚為此害賢,首領分于地T04, 571c
  3. 出曜經:如是貪無利,當知從癡生,愚為此害賢,首領分在地T04,688c
  4. 法集要頌經:如是貪無利,當知從癡生,愚為此害賢,首落分于地T04,783c
5.坐禪三昧經:破失非利故,小人得名譽,白淨分失盡,乃至頂法墮T15, 279c
6.有部毘奈耶:利養及名聞,愚人所愛樂,能壞眾善法,如劍斫人頭T23, 701b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

KNOWLEDGE AND FAME TEND TO THE RUIN OF FOOLS

  1. To his ruin, indeed, the fool gains knowledge and fame; they destroy his bright lot and cleave his head. [NāradaFn05-07]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 72. To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

72-74

Only for his ruin
does renown come to the fool.
It ravages his bright fortune
& rips his head     apart.

He would want unwarranted status,
preeminence     among monks,
authority       among monasteries,
homage      from lay families.

'Let householders & those gone forth
both think that this
was done by me alone.
May I alone determine
what's a duty, what's not':
  the resolve of a fool
  as they grow —
     his desire & pride.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
72
Training arises for a fool, to his detriment. It ruins any goodness in him, and utterly destroys him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 72 And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head.
英譯(Cited from DLMBS) [12]
DhP 72
A fool gains knowledge altogether for his harm.
It kills his fortune; it destroys his head. [DLMBSFn-V072]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 072
Dhammapada Dhp. 073
巴利原典 (PTS) [1]
73. Asataṃ bhāvanamiccheyya purekkhārañca bhikkhusu
Āvāsesu ca issariyaṃ pūjā parakulesu ca.
巴利原典 (CSCD) [2]
73. Asantaṃ bhāvanamiccheyya [asantaṃ bhāvamiccheyya (syā.), asantabhāvanamiccheyya (ka.)], purekkhārañca bhikkhusu;
Āvāsesu ca issariyaṃ, pūjā parakulesu ca.
漢譯( 了參 法師 譯, 文言文版) [3] 七三 (愚人)騖虛名:僧中作上座,僧院為院主,他人求供養。 [MettFn05-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
73 無德者有非份之求,要在眾比丘中居先,
要在寺院裡掌主權,及貪求別家的禮敬。 [CFFn05-03]
漢譯(周金言 譯, 白話文版) [13]

愚癡的比丘追求種種虛榮:在僧伽中坐上座,成為精舍的住持和受他人的禮敬。 (偈 73)

愚癡的人心中惦著的是:「讓其他比丘和信徒都明白:『事情不論大小,因為我才能成就,都由我作主』。」所以貪與慢增長。 (偈 74)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:遠道近欲者,為食在學名,貪猗家居故,多取供異姓T04, 563c
  2. 法句經:遠道順邪,貪養比丘,止有慳意,以供彼姓T04, 571c
  3. 出曜經:愚人貪利養,求望名譽稱,在家自興嫉,常求他供養T04,688c
  4. 法集要頌經:貪利不善性,苾芻勿羨之,住處多愛戀,希望他供養T04, 783c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE IGNORANT SEEK UNDUE FAME

  1. The fool will desire undue reputation, precedence among monks, authority in the monasteries, honour among other families.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 73. The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

72-74

Only for his ruin
does renown come to the fool.
It ravages his bright fortune
& rips his head     apart.

He would want unwarranted status,
preeminence     among monks,
authority       among monasteries,
homage      from lay families.

'Let householders & those gone forth
both think that this
was done by me alone.
May I alone determine
what's a duty, what's not':
  the resolve of a fool
  as they grow —
     his desire & pride.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
73
A fool might wish for undue reverence,
To be the master of the residence,
‘Midst monks to have the right to precedence,
And from the folk, respectful deference.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 73 Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!
英譯(Cited from DLMBS) [12]
DhP 73
He might want undue respect, deference from monks,
supremacy over dwellings and devotion from other families. [DLMBSFn-V073]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 073
Dhammapada Dhp. 074
巴利原典 (PTS) [1]
74. Mameva kataṃ maññantū gihī pabbajitā ubho
Mameva ativasā assu kiccākiccesu kismici
Iti bālassa saṃkappo icchā māno ca vaḍḍhati.
巴利原典 (CSCD) [2]
74. Mameva kata maññantu, gihīpabbajitā ubho;
Mamevātivasā assu, kiccākiccesu kismici;
漢譯( 了參 法師 譯, 文言文版) [3] 七四 『僧與俗共知──此事由我作,事無論大小,皆由我作主』,愚人作此想,貪與慢增長。 [MettFn05-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
74 願居士出家眾兩者,皆想諸事因我成就。
無論一切大小的事,讓他們聽我的指示。
這就是愚人的想法,其貪欲與我慢增長。
漢譯(周金言 譯, 白話文版) [13]

愚癡的比丘追求種種虛榮:在僧伽中坐上座,成為精舍的住持和受他人的禮敬。 (偈 73)

愚癡的人心中惦著的是:「讓其他比丘和信徒都明白:『事情不論大小,因為我才能成就,都由我作主』。」所以貪與慢增長。 (偈 74)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學莫墮二望,莫作家沙門,貪家違聖教,為後自匱乏。此行與愚同,但令欲慢增T04, 563c
  2. 法句經:勿猗此養,為家捨罪,此非至意,用用何益,愚為愚計,欲慢用增T04, 571c
  3. 出曜經:勿猗此養,為家捨罪,此非至意,用用何益T04, 689a
  4. 法集要頌經:在家及出家,族姓諸愚迷,貪利興嫉心,我為降伏彼,愚為愚計想,欲慢日夜增T04, 783c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Let both laymen and monks think, "by myself was this done; in every work, great or small, let them refer to me". Such is the ambition of the fool; his desires and pride increase.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 74. "Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me" — such is the ambition of the fool; thus his desire and pride increase.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

72-74

Only for his ruin
does renown come to the fool.
It ravages his bright fortune
& rips his head     apart.

He would want unwarranted status,
preeminence     among monks,
authority       among monasteries,
homage      from lay families.

'Let householders & those gone forth
both think that this
was done by me alone.
May I alone determine
what's a duty, what's not':
  the resolve of a fool
  as they grow —
     his desire & pride.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
74
“Let monks and all the folk conceive
The author of these things was me!
And in their many undertakings,
May they take up my suggestions!”
For this fool, his thoughts unwise,
His pride expands, his longings thrive.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 74 "May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.
英譯(Cited from DLMBS) [12]
DhP 74
"Let both householders and monks think that it was done by me,
let them be under my will, in whatever duties."
Such are fool's thoughts. His desire and pride grows. [DLMBSFn-V074]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 074
Dhammapada Dhp. 075
巴利原典 (PTS) [1]
75. Aññā hi lābhūpanisā aññā nibbānagāminī75
Evametaṃ abhiññāya bhikkhu buddhassa sāvako
Sakkāraṃ nābhinandeyya vivekamanubrūhaye.

Bālavaggo pañcamo.

巴利原典 (CSCD) [2]
75. Aññā hi lābhūpanisā, aññā nibbānagāminī;
Evametaṃ abhiññāya, bhikkhu buddhassa sāvako;
Sakkāraṃ nābhinandeyya, vivekamanubrūhaye.

Bālavaggo pañcamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

七五 一(道)引世利,一(道)向涅槃。佛弟子比丘,當如是了知,莫貪著世利,專注於遠離。 [MettFn05-17][MettFn05-18][MettFn05-19]

愚品第五竟

漢譯( 敬法 法師 譯, 白話文版) [4]
75 一個導向世俗成就,另一個則導向涅槃;
如是明瞭此中差別,身為佛弟子的比丘,
不應樂於世俗利養,應該致力培育捨離。

愚人品第五完畢

漢譯(周金言 譯, 白話文版) [13] 獲得世間利益的方法和證得涅槃的修行方法絕對不同,佛陀的弟子應該明白這種道理,不應該貪戀世間利益,應該修習出離心。 [dhp-a-075-note] (偈 75)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:利求之願異,求道意亦異,是以有識者,出為佛弟子。棄愛捨世習,終不墮生死T04, 563c
  2. 法句經:異哉失利,泥洹不同,諦知是者,比丘佛子,不樂利養,閑居却意T04, 571c
  3. 出曜經:異哉夫利養,泥洹趣不同,能諦知是者,比丘真佛子,不樂著利養,閑居却亂意T04,689b
  4. 法集要頌經:異哉得利養,圓寂趣不同,能論知足者,苾芻真佛子,不貪著名譽,喜悅是智人T04, 783c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE PATH TO GAIN IS ONE AND TO NIBBĀNA IS ANOTHER

  1. Surely the path that leads to worldly gain is one, and the path that leads to Nibbāna is another; understanding this, the bhikkhu, the disciple of the Buddha, should not rejoice in worldly favours, but cultivate detachment. [NāradaFn05-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 75. One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

75

The path to material gain
  goes one way,
the way to Unbinding,
  another.
Realizing this, the monk,
a disciple to the Awakened One,
should not relish offerings,
should cultivate        seclusion
     instead.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
75
One path leads to liberation;
One to gifts accumulation.
Those who pay the Lord attention
See both paths with comprehension.
With no like for veneration,
May they strive in isolation!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 75 "One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
英譯(Cited from DLMBS) [12]
DhP 75
Something else are worldly gains, something else is the path leading to the Nirvana.
Thus let a monk, the Buddha's student, having fully understood this,
not rejoice at worship, but let him devote himself to solitude. [DLMBSFn-V075]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 075
Dhammapada Dhp. 076
巴利原典 (PTS) [1]
  1. Paṇḍitavaggo.
76. Nidhinaṃ'va pavattāraṃ yaṃ passe vajjadassinaṃ
Niggayhavādiṃ medhāviṃ tādisaṃ paṇḍitaṃ bhaje
Tādisaṃ bhajamānassa seyyo hoti na pāpiyo.
巴利原典 (CSCD) [2]

6. Paṇḍitavaggo

76. Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;
Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;
Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo.
漢譯( 了參 法師 譯, 文言文版) [3]

六、智者品 [LChnFn06-01]

七六 若見彼智者──能指示過失,並能譴責者,當與彼為友;猶如知識者,能指示寶藏。與彼智人友,定善而無惡。 [MettFn06-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第六:智者品

76 對於見他人之過失、願意責備人的智者,
應視為開顯寶藏者。應和如此智者相處;
和如此智者相處者,只會更好不會更糟。
漢譯(周金言 譯, 白話文版) [13]

第六品--智者品

人應該追隨會規勸別人過錯的智者,一如追隨嚮導,前往埋藏寶藏的地點。追隨智者,較容易開發智慧。 (偈76)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:深觀善惡,心知畏忌,畏而不犯,終吉無憂。故世有福,念思紹行,善致其願,福祿轉勝T04, 564a
  2. 出曜經:人欲練其神,要當數修琢,智者易彫飾,乃名世之雄,能親近彼者,安隱無憂惱T04, 743a
  3. 法集要頌經:人欲鍊其神,要當數修琢,智者易彫飾,乃名世之雄,能親近彼者,安隱無憂惱T04, 792a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 6 The Wise

ASSOCIATE WITH THE WISE WHO TRY TO CORRECT YOU

  1. Should one see a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp VI The Wise

76. Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association.

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

Dhp VI The Wise

76-77

Regard him as one who
      points out
      treasure,
 the wise one who
 seeing your faults
      rebukes you.
 Stay with this sort of sage.
 For the one who stays
 with a sage of this sort,
      things get better,
      not worse.

 Let him admonish, instruct,
   deflect you
 away from poor manners.
 To the good, he's endearing;
 to the bad, he's not.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 6 The Wise

76 & 77
A sage who chides with words of censure,
Showing faults like showing treasure:
If with her you’d pair together,
Then you’d be not worse, but better.
Let her censure, give instruction,
And restrain you from corruption.
Though by wastrels she’s abhorred,
By the sterling, she’s adored.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter VI: The Wise Man (Pandita)

76 If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.

英譯(Cited from DLMBS) [12]

Chapter 6: The Wise

DhP 76
Should one see an intelligent person, who speaks rebukingly,
who can see faults as if showing treasures, one should associate with such a wise one.
Associating with such people is better, not worse. [DLMBSFn-V076]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 076
Dhammapada Dhp. 077
巴利原典 (PTS) [1]
77. Ovadeyyanusāseyya asabbhā ca nivāraye
Sataṃ hi so piyo hoti asataṃ hoti appiyo.
巴利原典 (CSCD) [2]
77. Ovadeyyānusāseyya, asabbhā ca nivāraye;
Satañhi so piyo hoti, asataṃ hoti appiyo.
漢譯( 了參 法師 譯, 文言文版) [3] 七七 訓誡與教示,阻(他人)過惡。善人愛此人,但為惡人憎。 [LChnFn06-02][MettFn06-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
77 智者應訓與指導,防止他人犯過錯。
他會受到賢者喜,反之惡人卻不喜。
漢譯(周金言 譯, 白話文版) [13]
智者應規勸忠告別人,使人免於犯錯;
善良的人愛戴智者,只有惡人憎恨智者。 (偈77)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:信善作福,積行不厭,信知陰德,久而必彰T04, 564a
  2. 法句經:起從聖教,禁制不善,近道見愛,離道莫親T04, 567c
  3. 出曜經:教習使稟受,制止非法行,善者之所念,惡者當遠離T04, 654b
  4. 出曜經:晝夜當精勤,牢持於禁戒,為善友所敬,惡友所不念T04, 647b
  5. 出曜經:好行福者,從此到彼,自受福祚,如親來喜。起從聖教,禁制不善,近道見愛,離道莫親。近與不近,所往者異,近道昇天,不近墮獄T04, 654a
  6. 法集要頌經:好福行善者,從此達於彼,自受多福祚,如親厚來喜。起從至聖教,禁制不善心,近者則見愛,離道莫親愛。近者與不近,所往皆有異,近道則生天,不近墮地獄T04, 780b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ADVISERS ARE PLEASING TO THE GOOD, BUT NOT TO THE BAD

  1. Let him advise, instruct, and dissuade one from evil; truly pleasing is he to the good, displeasing is he to the bad.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 77. Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]
76-77
Regard him as one who
      points out
      treasure,
the wise one who
seeing your faults
     rebukes you.
Stay with this sort of sage.
For the one who stays
with a sage of this sort,
     things get better,
     not worse.

Let him admonish, instruct,
  deflect you
away from poor manners.
To the good, he's endearing;
to the bad, he's not.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
76 & 77
A sage who chides with words of censure,
Showing faults like showing treasure:
If with her you’d pair together,
Then you’d be not worse, but better.
Let her censure, give instruction,
And restrain you from corruption.
Though by wastrels she’s abhorred,
By the sterling, she’s adored.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 77 Let him admonish, let him teach, let him forbid what is improper!- -he will be beloved of the good, by the bad he will be hated.
英譯(Cited from DLMBS) [12]
DhP 77
He should admonish, he should advice, and he should restrain one from evil.
He is indeed dear to the good ones and he is not agreeable to the bad ones. [DLMBSFn-V077]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 077
Dhammapada Dhp. 078
巴利原典 (PTS) [1]
78. Na bhaje pāpake mitte na bhaje purisādhame
Bhajetha mitte kalyāṇe bhajetha purisuttame.
巴利原典 (CSCD) [2]
78. Na bhaje pāpake mitte, na bhaje purisādhame;
Bhajetha mitte kalyāṇe, bhajetha purisuttame.
漢譯( 了參 法師 譯, 文言文版) [3] 七八 莫與惡友交,莫友卑鄙者。應與善友交,應友高尚士。 [LChnFn06-03][MettFn06-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
78 不應親近邪惡友,不應親近卑劣人。
應該親近良善友,應該親近超凡人。
漢譯(周金言 譯, 白話文版) [13]
不要結交壞朋友,不要與卑鄙的人來往,
應該結交善知識,且與品格高尚的人為友。 (偈78)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常避無義,不親愚人,思從賢友,狎附上士T04, 564a
  2. 出曜經:不親惡知識,不與非法會,親近善知識,恒與正法會T04, 727c
  3. 法集要頌經:不親惡知識,不與非法會,親近善知識,恒與正法會T04, 789c
  4. 佛說孛經抄:遠避惡人,婬荒朋友,從事賢者,以成明德T17, 732c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CULTIVATE GOOD FRIENDSHIP

  1. Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 78. Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]
78
Don't associate with bad friends.
Don't associate with the low.
Associate with admirable friends.
Associate with the best.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
78
With evil friends don’t socialise;
With vulgar folk don’t fraternise.
With virtuous comrades congregate;
With noble beings collaborate.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 78 Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.
英譯(Cited from DLMBS) [12]
DhP 78
One should not associate with evil friends; one should not associate with vile people.
Associate with virtuous friends; associate with noble people. [DLMBSFn-V078]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 078
Dhammapada Dhp. 079
巴利原典 (PTS) [1]
79. Dhammapīti sukhaṃ seti vippasannena tejasā
Ariyappavedite dhamme sadā ramati paṇḍito.
巴利原典 (CSCD) [2]
79. Dhammapīti sukhaṃ seti, vippasannena cetasā;
Ariyappavedite dhamme, sadā ramati paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3] 七九 得飲法(水)者,心清而安樂。智者常喜悅,聖者所說法。 [LChnFn06-04][MettFn06-04][MettFn06-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
79 飲法者以寧靜心愉快過活;
智者常樂於聖者開顯之法。
漢譯(周金言 譯, 白話文版) [13] 啜飲正法的人,內心安詳,生活愉快,智者喜悅聖者所說的正法。 (偈 79)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:喜法臥安,心悅意清,聖人演法,慧常樂行T04, 564a
  2. 出曜經:愛法善眠寤,心意潔清淨,賢聖所說法,智者所娛樂T04, 754c
  3. 法集要頌經:愛法善安隱,心意潔清淨,賢聖所說法,智者所娛樂T04, 794b
  4. 增壹阿含經:愛法快睡眠,意無有錯亂,賢聖所說法,智者之所樂T02, 718c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HAPPILY HE LIVES WHO DRINKS OF THE DHAMMA

  1. He who imbibes the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas. [NāradaFn06-01]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 79. He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

79 [ThaniSFn-V79]

Drinking the Dhamma,
refreshed by the Dhamma,
one sleeps at ease
with clear awareness & calm.
In the Dhamma revealed
by the noble ones,
the wise person
  always delights.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
79
One who drinks Dhamma abides
Happy, with purified mind.
The learned ones ever will savour
The teachings made known by the Buddha.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 79 He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).
英譯(Cited from DLMBS) [12]
DhP 79
One who finds joy in the Dharma dwells happily, with a bright mind.
The wise man always delights in the Dharma taught by the noble ones. [DLMBSFn-V079]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 079
Dhammapada Dhp. 080
巴利原典 (PTS) [1]
80. Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti paṇḍitā.
巴利原典 (CSCD) [2]
80. Udakañhi nayanti nettikā, usukārā namayanti [damayanti (ka.)] tejanaṃ;
Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā.
漢譯( 了參 法師 譯, 文言文版) [3] 八0 灌溉者引水,箭匠之矯箭,木匠之繩木,智者自調御。 [LChnFn06-05][MettFn06-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
80 治水者疏導水,矢師們矯正箭,
木匠修飾木材,智者調服自己。
漢譯(周金言 譯, 白話文版) [13] 灌溉者引水,箭匠矯直弓箭,木匠處理木材,而智者調御自己。 (偈80)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:弓工調角,水人調船,巧匠調木,智者調身T04, 564a
  2. 法句譬喻經:弓工調角,水人調船,巧匠調木,智者調身T04, 587b
  3. 出曜經:水人調船,弓師調角,巧匠調木,智人調身T04, 707c
  4. 法集要頌經:水工調舟船,弓師能調角,巧匠樂調木,智者能調身T04, 785c
5. 雜阿含經:利刀以水石,直箭以熅火,治材以斧斤,自調以黠慧T02, 281b
6. 別譯雜阿含:渡水須橋船,直箭須用火,匠由斤斧正,智以慧自調T02,379a
7. 增壹阿含經:弓師能調角,水人能調船,巧匠調其木,智者自調身T02, 721b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE CONTROL THEMSELVES

  1. Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 80. Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

80

Irrigators guide    the water.
Fletchers shape     the arrow shaft.
Carpenters shape    the wood.
The wise control
             themselves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
80
Farmers channel water;
Craftsmen fashion timber;
Fletchers trim their arrowshafts;
Those of wisdom train themselves.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 80 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
英譯(Cited from DLMBS) [12]
DhP 80
Irrigators lead water. Arrow-makers bend arrow-shaft.
Carpenters bend wood. Wise ones master themselves. [DLMBSFn-V080]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 080
Dhammapada Dhp. 081
巴利原典 (PTS) [1]
81. Selo yathā ekaghano vātena na samīrati
Evaṃ nindāpasaṃsāsu na samiñjanti paṇḍitā.
巴利原典 (CSCD) [2]
81. Selo yathā ekaghano [ekagghano (ka.)], vātena na samīrati;
Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā.
漢譯( 了參 法師 譯, 文言文版) [3] 八一 猶如堅固巖,不為風所搖,毀謗與讚譽,智者不為動。 [NandFn06-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
81 猶如岩嶽不受狂風動搖,
智者也不受到褒貶動搖。
漢譯(周金言 譯, 白話文版) [13] 如同堅固的石頭不為風動,智者也不為毀譽所動。 (偈81)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬如厚石,風不能移,智者意重,毀譽不傾T04, 564a
  2. 法句譬喻經:譬如厚石,風不能移,智者意重,毀譽不傾T04, 587b
  3. 出曜經:猶如安明山,不為風所動,,叡人亦如是,不為毀譽動T04, 752a
  4. 法集要頌經:猶如安明山,不為風所動,智人亦如是,不為毀譽動T04, 794a
5. 增壹阿含經:亦如大方石,風所不能動,如是得毀譽,心無有傾動T02, 718c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

UNSHAKEN AS A ROCK ARE THE WISE AMIDST PRAISE AND BLAME

  1. As a solid rock is not shaken by the wind, even so the wise are not ruffled by praise or blame.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 81. Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

81

As a single slab of rock
won't budge in the wind,
so the wise are not moved
  by praise,
  by blame.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
81
A solid rock by wind is undisturbed:
The wise by praise and blame are unperturbed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 81 As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
英譯(Cited from DLMBS) [12]
DhP 81
Just like a compact rock is not moved by the wind,
so the wise ones are not shaken by blame or praise. [DLMBSFn-V081]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 081
Dhammapada Dhp. 082
巴利原典 (PTS) [1]
82. Yathāpi rahado gambhīro vippasanno anāvilo
Evaṃ dhammāni sutvāna vippasīdanti paṇḍitā.
巴利原典 (CSCD) [2]
82. Yathāpi rahado gambhīro, vippasanno anāvilo;
Evaṃ dhammāni sutvāna, vippasīdanti paṇḍitā.
漢譯( 了參 法師 譯, 文言文版) [3] 八二 亦如一深池,清明而澄淨,智者聞法已,如是心清淨。 [NandFn06-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
82 猶如深潭清澈又平靜,
智者聞法後變得安詳。
漢譯(周金言 譯, 白話文版) [13] 如同深潭的水,清澈安靜;智者聽聞佛法後,內心清淨。 (偈82)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬如深淵,澄靜清明,慧人聞道,心淨歡然T04, 564a
  2. 法句譬喻經:譬如深淵,澄靜清明,慧人聞道,心淨歡然T04, 587c
  3. 出曜經:猶如深泉,表裏清徹,聞法如是,智者歡喜T04, 708a
  4. 法集要頌經:猶如深淨泉,表裏甚清徹,聞法得清淨,智者生歡喜。猶如深淨泉,表裏甚清徹,智者聞妙法,歡喜無窮盡T04, 785c
5. 增壹阿含經:猶如深淵水,澄清無瑕穢,如是聞法人,清淨心樂受T02, 718c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE ARE PEACEFUL

  1. Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful. [NāradaFn06-02]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 82. On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

82

Like a deep lake,
clear, unruffled, & calm:
so the wise become clear,
  calm,
on hearing words of the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
82
A fathomless water serene
That sparkles like glass is idyllic.
The person who Dhamma receives
Is someone who’s likewise pacific.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 82 Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
英譯(Cited from DLMBS) [12]
DhP 82
Just like a lake, deep, bright and clean,
so the wise ones become tranquil, after having heard the teachings. [DLMBSFn-V082]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 082
Dhammapada Dhp. 083
巴利原典 (PTS) [1]
83. Sabbattha ve sappurisā cajanti na kāmakāmā lapayanti santo
Sukhena phuṭṭhā atha vā dukhena noccāvacaṃ paṇḍitā dassayanti.
巴利原典 (CSCD) [2]
83. Sabbattha ve sappurisā cajanti, na kāmakāmā lapayanti santo;
Sukhena phuṭṭhā atha vā dukhena, na uccāvacaṃ [noccāvacaṃ (sī. aṭṭha.)] paṇḍitā dassayanti.
漢譯( 了參 法師 譯, 文言文版) [3] 八三 善人離諸(欲),不論諸欲事。苦樂所不動,智者無喜憂。 [MettFn06-07][MettFn06-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
83 善士捨棄了一切;聖者不以貪閒談;
遭受快樂或苦時,智者毫不顯喜憂。
漢譯(周金言 譯, 白話文版) [13] 智者不執著世間,不與聞諸愛欲,不論遭遇苦或樂,智者不憂不樂。 (偈83)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:大人體無欲,在所照然明,雖或遭苦樂,不高現其智T04, 564a
  2. 法句譬喻經:大人體無欲,在所照然明,雖或遭苦樂,不高現其智T04, 588a
  3. 出曜經:所在有賢人,不著欲垢穢,正使遭苦樂,不興於害心T04, 758b
  4. 法集要頌經:如苾芻在定,不著一切垢,眾生遭苦樂,而不能覺知T04, 795b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE ARE NEITHER ELATED NOR DEPRESSED

  1. The good give up (attachment for) everything; [NāradaFn06-03] the saintly prattle not with sensual craving: whether affected by happiness or by pain, the wise show neither elation nor depression.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 83. The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

83 [ThaniSFn-V83]

Everywhere, truly,
those of integrity
  stand  apart.
They, the good,
don't chatter in hopes
of favor or gains.
When touched
  now by pleasure,
  now pain,
the wise give no sign
  of high
  or low.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
83
True men shed things altogether;
Pure men hint not seeking pleasure.
Touched by joy or tribulation,
They grieve not, nor show elation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 83 Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.
英譯(Cited from DLMBS) [12]
DhP 83
True people abandon everything. Good people do not mutter, desiring pleasure.
Wise people do not show elation or depression when they are affected by happiness or suffering. [DLMBSFn-V083]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 083
Dhammapada Dhp. 084
巴利原典 (PTS) [1]
84. Na attahetu na parassa hetu
Na puttamicche na dhanaṃ na raṭṭhaṃ
Na iccheyya adhammena samiddhimattano
Sa sīlavā paññavā dhammiko siyā.
巴利原典 (CSCD) [2]
84. Na attahetu na parassa hetu, na puttamicche na dhanaṃ na raṭṭhaṃ;
Na iccheyya [nayicche (pī.), nicche (?)] adhammena samiddhimattano, sa sīlavā paññavā dhammiko siyā.
漢譯( 了參 法師 譯, 文言文版) [3] 八四 不因自因他,(智者作諸惡),不求子求財、及謀國(作惡)。不欲以非法,求自己繁榮。彼實具戒行,智慧正法者。 [NandFn06-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
84 不為自己不為別人(而造惡),
不會(造惡)以求得子、財與國,
不以非法求得自己的成就,
他是具戒具慧及如法之人。
漢譯(周金言 譯, 白話文版) [13] 智者不會因為自己的利益或別人的利益而造作惡業,智者也不會為了求子、財富或謀國而造作惡業;真正的智者不應該以非法手段追求成功,唯有如此,才是有戒行、智慧、正直的智者。 (偈84)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:大賢無世事,不願子財國,常守戒慧道,不貪邪富貴T04, 564a
  2. 法句譬喻經:大賢無世事,不願子財國,常守戒慧道,不貪邪富貴T04, 588b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SUCCESS SHOULD NOT BE SOUGHT BY WRONGFUL MEANS

  1. Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth or kingdom (by doing wrong): by unjust means he should not seek his own success. Then (only) such a one is indeed virtuous, wise and righteous.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 84. He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

84

One who wouldn't —
not for his own sake
nor that of another —
hanker for
  wealth,
  a son,
  a kingdom,
  his own fulfillment,
by unrighteous means:
he is righteous, rich
     in virtue,
     discernment.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
84
Not for another, and not for yourself,
Should you seek for an empire, for sons or for wealth.
Nor should you long for dishonest success,
But rather should aim to be wise and righteous.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 84 If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
英譯(Cited from DLMBS) [12]
DhP 84
One should not want a son, wealth or kingdom, not for one's own sake, not for the sake of others,
one should not want one's own prosperity by injustice. Such a person is virtuous, wise and righteous. [DLMBSFn-V084]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 084
Dhammapada Dhp. 085
巴利原典 (PTS) [1]
85. Appakā te manussesu ye janā pāragāmino
Athāyaṃ itarā pajā tīramevānudhāvati.
巴利原典 (CSCD) [2]
85. Appakā te manussesu, ye janā pāragāmino;
Athāyaṃ itarā pajā, tīramevānudhāvati.
漢譯( 了參 法師 譯, 文言文版) [3] 八五 於此人群中,達彼岸者少。其餘諸人等,徘徊於此岸。 [LChnFn06-06][LChnFn06-07][MettFn06-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
85 到達彼岸的人,只有少數幾個;
其他所有的人,於此岸來回跑。
漢譯(周金言 譯, 白話文版) [13]

到達彼岸(涅槃)的人少,其餘的人都在此岸徘徊。 (偈85)

信受奉行佛法的人,去除貪欲,可以到達難以抵達的彼岸。 (偈86)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:世皆沒淵,尠尅度岸,如或有人,欲度必奔T04, 564a
  2. 出曜經:希有眾生,不順其徑,有度不度,為死甚難T04, 751a
  3. 法集要頌經:希有諸眾生,多不順其性,有度不度者,為滅甚為難T04, 793b
  4. 雜阿含經:少有修善人,能度於彼岸,一切眾生類,駈馳走此岸T02, 274c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FEW GO BEYOND

  1. Few are there amongst men who go Beyond; the rest of mankind only run about on the bank. [NāradaFn06-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 85. Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
85
Few amongst mortals will cross to that land:
Most will just stroll about here on the strand.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 85 Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
英譯(Cited from DLMBS) [12]
DhP 85
Few are those amongst people, who have gone to the other shore.
And these other people just follow this shore. [DLMBSFn-V085]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 085
Dhammapada Dhp. 086
巴利原典 (PTS) [1]
86. Ye ca kho sammadakkhāte dhamme dhammānuvattino
Te janā pāramessanti maccudheyyaṃ suduttaraṃ.
巴利原典 (CSCD) [2]
86. Ye ca kho sammadakkhāte, dhamme dhammānuvattino;
Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 八六 善能說法者,及依正法行,彼能達彼岸,度難度魔境。 [LChnFn06-08][MettFn06-10][NandFn06-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
86 然而那些依圓滿宣說之法實行的人,
他們將到達彼岸,越渡極難越渡的死界。
漢譯(周金言 譯, 白話文版) [13]

到達彼岸(涅槃)的人少,其餘的人都在此岸徘徊。 (偈85)

信受奉行佛法的人,去除貪欲,可以到達難以抵達的彼岸。 (偈86)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:誠貪道者,攬受正教,此近彼岸,脫死為上T04, 564a
  2. 出曜經:諸有平等說,法法共相觀,盡斷諸結使,無復有熱惱T04, 751b
  3. 法集要頌經:諸有平等說,法法共相觀,盡斷諸結使,無復有熱惱T04,793b
4. 雜阿含經:於此正法律,觀察法法相,此等度彼岸,摧伏死魔軍T02, 274c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THOSE WHO FOLLOW THE DHAMMA GO BEYOND

  1. But those who act rightly according to the teaching, which is well expounded, those are they who will reach the Beyond - Nibbāna - (crossing) the realm of passions, [NāradaFn06-05] so hard to cross.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 86. But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
86
Conducting themselves in conformity
To Dhamma, expounded so thoroughly,
They will transcend the vast sphere of mortality,
Freedom from which is achieved with great difficulty.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 86 But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.
英譯(Cited from DLMBS) [12]
DhP 86
And those who in the well-taught Dharma behave according to it,
those people will go beyond the realm of death, that is so difficult to cross. [DLMBSFn-V086]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 086
Dhammapada Dhp. 087
巴利原典 (PTS) [1]
87. Kaṇhaṃ dhammaṃ vippahāya sukkaṃ bhāvetha paṇḍito
Okā anokaṃ āgamma viveke yattha dūramaṃ.
巴利原典 (CSCD) [2]
87. Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;
Okā anokamāgamma, viveke yattha dūramaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 八七 應捨棄黑法,智者修白法,從家來無家,喜獨處不易。 [LChnFn06-09][MettFn06-11][MettFn06-12][MettFn06-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
87-88 離家來到無家的智者,應捨棄黑暗培育光明。
他應在遠離之中尋求,甚難享受到的極大樂。
捨棄欲樂後再無障礙,智者清淨自心的煩惱。
漢譯(周金言 譯, 白話文版) [13]

智者遠離貪愛,以涅槃為目的,不作黑法 [dhp-a-087-note] ,勤休白法,追求凡人不喜歡的寂靜、出離與涅槃。智者割捨欲愛,無所執著,滌除心中所有的煩惱。 (偈87/88)

正念現前,修習七覺支,同時去除一切欲愛的人,煩惱已斷,今生就能證得涅槃。 (偈89)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:斷五陰法,靜思智慧,不反入淵,棄猗其明T04, 564a
  2. 法句經:斷濁黑法,學惟清白,度淵不反,棄猗行止,不復染樂,欲斷無憂T04, 562c
  3. 出曜經:斷濁黑法,學惟清白,渡淵不反,棄猗行止,不復染樂,欲斷無憂T04, 705a
  4. 法集要頌經:除斷濁黑業,惟修白淨行,度愛得清淨,棄捨穢惡行T04,785b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GIVE UP EVIL, CULTIVATE GOOD     SEEK HAPPINESS IN SOLITUDE    THE NON-ATTACHED ARE PEACEFUL

87-88. Coming from home to the homeless, the wise man should abandon dark states [NāradaFn06-06] and cultivate the bright. He should seek great delight in detachment (Nibbāna), so hard to enjoy. Giving up sensual pleasures, with no impediments, [NāradaFn06-07] the wise man should cleanse himself of the impurities of the mind.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
87 & 88
Having left their homes for homelessness,
The learned ones, possessionless,
Should aim for inner happiness
In hard-to-relish loneliness.
They must leave all states of murkiness
And cultivate what’s luminous,
Abandon all voluptuousness,
And purge their minds’ uncleanliness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
英譯(Cited from DLMBS) [12]
DhP 87
Having abandoned the bad states let the wise man develop the good states.
having come from the house into houselessness, into solitude, which is not fit for pleasures. [DLMBSFn-V087]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 087
Dhammapada Dhp. 088
巴利原典 (PTS) [1]
88. Tatrābhiratimiccheyya hitvā kāme akiñcano
Pariyodapeyya attānaṃ cittaklesehi paṇḍito.
巴利原典 (CSCD) [2]
88.
Tatrābhiratimiccheyya, hitvā kāme akiñcano;
Pariyodapeyya [pariyodāpeyya (?)] attānaṃ, cittaklesehi paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3] 八八  當求是(法)樂。捨欲無所有,智者須清淨,自心諸垢穢。[LChnFn06-10][LChnFn06-11][MettFn06-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
87-88 離家來到無家的智者,應捨棄黑暗培育光明。
他應在遠離之中尋求,甚難享受到的極大樂。
捨棄欲樂後再無障礙,智者清淨自心的煩惱。
漢譯(周金言 譯, 白話文版) [13]

智者遠離貪愛,以涅槃為目的,不作黑法 [dhp-a-087-note] ,勤休白法,追求凡人不喜歡的寂靜、出離與涅槃。智者割捨欲愛,無所執著,滌除心中所有的煩惱。 (偈87/88)

正念現前,修習七覺支,同時去除一切欲愛的人,煩惱已斷,今生就能證得涅槃。 (偈89)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:抑制情欲,絕樂無為,能自拯濟,使意為慧T04, 564a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 87-88. Coming from home to the homeless, the wise man should abandon dark states [NāradaFn06-06] and cultivate the bright. He should seek great delight in detachment (Nibbāna), so hard to enjoy. Giving up sensual pleasures, with no impediments, [NāradaFn06-07] the wise man should cleanse himself of the impurities of the mind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
87 & 88
Having left their homes for homelessness,
The learned ones, possessionless,
Should aim for inner happiness
In hard-to-relish loneliness.
They must leave all states of murkiness
And cultivate what’s luminous,
Abandon all voluptuousness,
And purge their minds’ uncleanliness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
英譯(Cited from DLMBS) [12]
DhP 88
A wise one should want delight there, having renounced the sense-pleasures,
without anything and having cleansed himself from the impurities of mind. [DLMBSFn-V088]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 088
Dhammapada Dhp. 089
巴利原典 (PTS) [1]
89. Yesaṃ sambodhiaṅgesu sammā cittaṃ subhāvitaṃ89
Ādānapaṭinissagge anupādāya ye ratā
Khīṇāsavā jutimanto te loke parinibbutā.

Paṇḍitavaggo chaṭṭho.

巴利原典 (CSCD) [2]
89. Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;
Ādānapaṭinissagge, anupādāya ye ratā;
Khīṇāsavā jutimanto, te loke parinibbutā.

Paṇḍitavaggo chaṭṭho niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

八九 彼於諸覺支,正心而修習。遠離諸固執,樂捨諸愛著,漏盡而光耀,此世證涅槃。 [LChnFn06-12][LChnFn06-13][LChnFn06-14][MettFn06-15][MettFn06-16][NandFn06-05]

智者品第六竟

漢譯( 敬法 法師 譯, 白話文版) [4]
89 他們之心已善修,圓滿所有七覺支,
一切執著已捨棄,他們樂於無執著。
他們漏盡具光明,即 於此界證涅槃。 [CFFn06-01]

Paṇḍitavaggo chaṭṭho niṭṭhito.

智者品第六完畢

漢譯(周金言 譯, 白話文版) [13]

智者遠離貪愛,以涅槃為目的,不作黑法 [dhp-a-087-note] ,勤休白法,追求凡人不喜歡的寂靜、出離與涅槃。智者割捨欲愛,無所執著,滌除心中所有的煩惱。 (偈87/88)

正念現前,修習七覺支,同時去除一切欲愛的人,煩惱已斷,今生就能證得涅槃。 (偈89)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學取正智,意惟正道,一心受諦,不起為樂,漏盡習除,是得度世T04, 564a
  2. 出曜經:心念七覺意,等意不差違,當捨愚惑意,樂於不起忍,盡漏無有穢,於世取滅度T04,762b
  3. 法集要頌經:心念七覺意,等意不差違,當捨愚惑意,樂於不起忍,盡漏無有漏,於世取滅度T04, 795c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Whose minds are well perfected in the Factors of Enlightenment, [NāradaFn06-08] who, without clinging, delight in "the giving up of grasping" [NāradaFn06-09] (i.e., Nibbāna), they, the corruption-free, shining ones, have attained Nibbāna even in this world.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 89. Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things — rid of cankers, glowing with wisdom, they have attained Nibbana in this very life. [BudRkFn-v89]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
89
Their minds are well-developed in components of enlightenment;
They’re free of all attachment, and delight in disentanglement;
Their cankers are extinguished and their mental states are brilliant:
The people in this world who’ve gained that freedom most magnificent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 89 Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.
英譯(Cited from DLMBS) [12]
DhP 89
People, whose mind is truly well developed in the constituents of awakenment,
who are delighting in renunciation of attachments, without clinging,
with the taints removed and brilliant, they are completely emancipated in this world. [DLMBSFn-V089]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 089
Dhammapada Dhp. 090
巴利原典 (PTS) [1]
  1. Arahantavaggo.
90. Gataddhino visokassa vippamuttassa sabbadhi90
Sabbaganthappahīṇassa pariḷāho na vijjati.
巴利原典 (CSCD) [2]

7. Arahantavaggo

90. Gataddhino visokassa, vippamuttassa sabbadhi;
Sabbaganthappahīnassa, pariḷāho na vijjati.
漢譯( 了參 法師 譯, 文言文版) [3]

七、阿羅漢品 [LChnFn07-01]

九0 路行盡無憂,於一切解脫,斷一切繫縛,無有苦惱者。 [LChnFn07-02][LChnFn07-03][MettFn07-01][MettFn07-02][MettFn07-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第七:阿羅漢品

90 對於旅程已走完、無憂解脫了一切、
已斷一切束縛者,於他不會有熱惱。
漢譯(周金言 譯, 白話文版) [13]

第七品--阿羅漢品

不再生死輪迴,不後悔,解脫一切,自由自在,
斷一切繫縛** [dhp-a-090-note] 的人 [dhp-a-090-note2] ,沒有任何貪欲。 (偈90)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:去離憂患,脫於一切,縛結已解,冷而無煖T04, 564b
  2. 出曜經:行路無復憂,終日得解脫,一切結使盡,無復有眾惱T04, 751b
  3. 法集要頌經:行路無復憂,終日得解脫,一切結使盡,無復有眾惱T04, 793c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 7 Arahanta Vagga [NāradaFn07-01] The Worthy

NO SUFFERING FOR THE EMANCIPATED

  1. For him who has completed the journey, [NāradaFn07-02] for him who is sorrowless, for him who from everything [NāradaFn07-03] is wholly free, [NāradaFn07-04] for him who has destroyed all Ties, [NāradaFn07-05] the fever (of passion) exists not. [NāradaFn07-06]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp VII The Arahant or Perfected One

90. The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties.

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

Dhp VII Arahants

90

     In one who
has gone the full distance,
is free from sorrow,
is fully released
       in all respects,
has abandoned all bonds:
       no fever is found.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 7 The Arahant

90

In a person
          who has completed the journey;
          who is free of sorrow;
          who is completely liberated from all things;
          who is free of all bonds:
burning distress is not found.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter VII: The Venerable (Arhat)

90 There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.

英譯(Cited from DLMBS) [12]

Chapter 7: The Arahant

DhP 90
Pain does not exist for one, who has finished the journey, is without sorrow,
who is emancipated in every respect and who has abandoned all bonds. [DLMBSFn-V090]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 090
Dhammapada Dhp. 091
巴利原典 (PTS) [1]
91. Uyyuñjanti satimanto na nikete ramanti te
Haṃsā'va pallalaṃ hitvā okamoka jahanti te.
巴利原典 (CSCD) [2]
91. Uyyuñjanti satīmanto, na nikete ramanti te;
Haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te.
漢譯( 了參 法師 譯, 文言文版) [3] 九一 正念奮勇者,彼不樂在家。如鵝離池去,彼等棄水家。 [LChnFn07-04][NandFn07-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
91 具念者勤於修行,他們不執著住處;
如天鵝捨棄池塘,家家他們都捨棄。
漢譯(周金言 譯, 白話文版) [13] 正念現前的人精進修行,如同天鵝飛離沼澤,他們不樂在家 [dhp-a-091-note] ,而正信出家。 (偈91)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心淨得念,無所貪樂,已度癡淵,如鴈棄池T04, 564b
  2. 出曜經:心淨得念,無所貪樂,已度癡淵,如鴈棄池T04, 706c
  3. 法集要頌經:淨心常憶念,無所有貪愛,已度愚癡淵,如鵝守枯池T04, 785c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ARAHANTS ARE FREE FROM ATTACHMENT

  1. The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go). [NāradaFn07-07]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 91. The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

91

The mindful keep active,
don't delight in settling back.
They renounce every home,
     every home,
like swans taking off from a lake.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
91
Mindful beings get on their way:
They don’t enjoy in homes to stay.
Hearths and homes those men forsake,
Like swans depart a charming lake.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 91 They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.
英譯(Cited from DLMBS) [12]
DhP 91
Mindful ones depart; they do not find delight in houses.
They abandon every abode, just like swans leave a pond. [DLMBSFn-V091]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 091
Dhammapada Dhp. 092
巴利原典 (PTS) [1]
92. Yesaṃ sannicayo natthi ye pariññātabhojanā
Suññato animitto ca vimokkho yesa gocarā
Ākāse'va sakuntānaṃ gati tesaṃ durannayā
巴利原典 (CSCD) [2]
92. Yesaṃ sannicayo natthi, ye pariññātabhojanā;
Suññato animitto ca, vimokkho yesaṃ gocaro;
Ākāse va sakuntānaṃ [sakuṇānaṃ (ka.)], gati tesaṃ durannayā.
漢譯( 了參 法師 譯, 文言文版) [3] 九二 彼等無積聚,於食如實知,空無相解脫──是彼所行境,如鳥遊虛空,蹤跡不可得。 [LChnFn07-05][LChnFn07-06][LChnFn07-07][MettFn07-04][MettFn07-05][NandFn07-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
92 對於沒有儲藏者,他們已徹知食物。
他們的目標就是:空與無相的解脫。 [CFFn07-01]
其去處無法追尋,如空中鳥的去處。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢不積聚 [dhp-a-092-note] ,進食時如實知進食的意義 [dhp-a-092-note2] 。阿羅漢以解脫為修行的目的,解脫即是空、無相 [dhp-a-092-note3] 。阿羅漢不輪迴,如同鳥在天空飛,蹤跡不可覓。 (偈 92)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:量腹而食,無所藏積,心空無想,度眾行地。如空中鳥,遠逝無礙T04, 564b
  2. 出曜經:若人無所依,知彼所貴食,空及無相願,思惟以為行。鳥飛虛空,而無足跡,如彼行人,說言無趣T04,750c
  3. 法集要頌經:若人無所依,知彼所貴食,空及無相願,思惟以為行。鳥飛於虛空,而無足跡現,如彼行行人,言說無所趣T04, 793b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE NOT ATTACHED TO FOOD

  1. They for whom there is no accumulation, [NāradaFn07-08] who reflect well over their food, [NāradaFn07-09] who have Deliverance [NāradaFn07-10] which is Void and Signless, as their object - their course, like that of birds in the air, cannot be traced.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 92. Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom — their track cannot be traced, like that of birds in the air.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

92-93 [ThaniSFn-V92-93]

Not hoarding,
having comprehended food,
their pasture — emptiness
& freedom without sign:
  their trail,
like that of birds through space,
  can't be traced.

Effluents ended,
independent of nutriment,
their pasture — emptiness
& freedom without sign:
  their trail,
like that of birds through space,
  can't be traced.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
92
Those who hoards of goods don’t keep,
Who see with wisdom what they eat,
Who focus on, in meditation,
Signless void emancipation:
Unknowable their future state,
Like birds that through the skies migrate.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 92 Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.
英譯(Cited from DLMBS) [12]
DhP 92
Those, who do not accumulate and have well understood food,
whose sphere is the void emancipation without attributes -
their course is difficult to find out - like the course of the birds in the sky. [DLMBSFn-V092]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 092
Dhammapada Dhp. 093
巴利原典 (PTS) [1]
93. Yassāsavā parikkhīṇā āhāre ca anissito
Suññato animitto ca vimokkho yassa gocaro
Ākāse'va sakuntānaṃ padaṃ tassa durannayaṃ
巴利原典 (CSCD) [2]
93. Yassāsavā parikkhīṇā, āhāre ca anissito;
Suññato animitto ca, vimokkho yassa gocaro;
Ākāse va sakuntānaṃ, padaṃ tassa durannayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 九三 彼等諸漏盡,亦不貪飲食,空無相解脫──是彼所行境,如鳥遊虛空,蹤跡不可得。 [LChnFn07-08][NandFn07-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
93 對於已滅盡諸漏、不依著於飲食者,
他的目標是解脫,空與無相的解脫。
其行道無法追尋,如空中鳥的行道。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢的諸漏已盡,不執著飲食,阿羅漢以解脫為修行的目的,解脫即是空、無相。阿羅漢的行境如鳥飛過天空,無跡可尋。 (偈 93)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:世間習盡,不復仰食,虛心無患,已到脫處,譬如飛鳥,暫下輒逝T04, 564b
  2. 法集要頌經:如鳥飛虛空,而無有所礙,彼人獲無漏,空無相願定。如鳥飛虛空,而無有所礙,行人到彼岸,空無相願定T04, 793c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FREE ARE THE UNDEFILED ONES

  1. He whose corruptions are destroyed, he who is not attached to food, he who has Deliverance, which is Void and Signless, as his object - his path, like that of birds in the air, cannot be traced.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 93. He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom — his path cannot be traced, like that of birds in the air.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

92-93 [ThaniSFn-V92-93]

Not hoarding,
having comprehended food,
their pasture — emptiness
& freedom without sign:
  their trail,
like that of birds through space,
  can't be traced.

Effluents ended,
independent of nutriment,
their pasture — emptiness
& freedom without sign:
  their trail,
like that of birds through space,
  can't be traced.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
93
Those who do not cling to food,
The taints of whom are all removed,
Who focus on, in meditation,
Signless void emancipation:
Their final path is hard to spy
As that in space on which birds fly.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 93 He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.
英譯(Cited from DLMBS) [12]
DhP 93
Whose taints are completely removed, who is not attached to food,
whose sphere is the void emancipation without attributes -
his course is difficult to find out - like the path of the birds in the sky. [DLMBSFn-V093]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 093
Dhammapada Dhp. 094
巴利原典 (PTS) [1]
94. Yassindriyāni samathaṃ gatāni assā yathā sārathinā sudantā
Pahīṇamānassa anāsavassa
Devā'pi tassa pihayanti tādino.
巴利原典 (CSCD) [2]
94. Yassindriyāni samathaṅgatāni [samathaṃ gatāni (sī. pī.)], assā yathā sārathinā sudantā;
Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino.
漢譯( 了參 法師 譯, 文言文版) [3] 九四 彼諸根寂靜,如御者調馬,離我慢無漏,為天人所慕。 [MettFn07-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
94 他的諸根已達到平靜,就像馴馬師馴服的馬,
他已斷除我慢及無漏,神也喜愛如如不動者。 [CFFn07-02]
漢譯(周金言 譯, 白話文版) [13] 諸根寂靜的人,如善御者馴服的馬匹;沒有我慢和欲漏的人,諸天也仰慕。 (偈 94)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:制根從正,如馬調御,捨憍慢習,為天所敬T04, 564b7
  2. 法句經:從是往定,如馬調御,斷恚無漏,是受天樂T04, 570c
  3. 出曜經:從是住定,如馬調御,斷恚無漏,是受天樂T04, 711b
  4. 法集要頌經:從是得住定,如馬善調御,斷恚獲無漏,如馬能自調,棄惡至平坦,後受生天樂T04, 786c
5. 佛說孛經抄:攝意從正,如馬調御,無憍慢習,天人所敬T17, 732b
6. 大智度論:人守護六情,如好馬善調,如是實智人,諸天所敬視T25, 81b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE SENSE-CONTROLLED ARE DEAR TO ALL

  1. He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from the corruptions - such a steadfast one even the gods hold dear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 94. Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

94-96 [ThaniSFn-V94] , [ThaniSFn-V95]

He whose senses are steadied
  like stallions
well-trained by the charioteer,
his conceit abandoned,
  free of effluent,
  Such:
even devas adore him.

Like the earth, he doesn't react —
  cultured,
  Such,
like Indra's pillar,
like a lake free of mud.
For him
     — Such —
there's no traveling on.

Calm is his mind,
calm his speech
  & his deed:
one who's released through right knowing,
  pacified,
  Such.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
94
One who has calmed his faculties - like a charioteer his well-trained horses - and who has abandoned the presumption of a ‘me’, and who is free of the asavas, even the devas adore him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 94 The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.
英譯(Cited from DLMBS) [12]
DhP 94
Whose senses are quieted, just like horses well tamed by the charioteer,
even the gods do envy such one, who has abandoned pride and is free from taints. [DLMBSFn-V094]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 094
Dhammapada Dhp. 095
巴利原典 (PTS) [1]
95. Paṭhavisamo no virujjhati indakhīlūpamo tādi subbato
Rahado'va apetakaddamo saṃsārā na bhavanti tādino.
巴利原典 (CSCD) [2]
95. Pathavisamo no virujjhati, indakhilupamo [indakhīlūpamo (sī. syā. ka.)] tādi subbato;
Rahadova apetakaddamo, saṃsārā na bhavanti tādino.
漢譯( 了參 法師 譯, 文言文版) [3] 九五 彼已無憤恨,猶如於大地,彼虔誠堅固,如因陀揭羅,如無污泥池,是人無輪迴。 [LChnFn07-09][LChnFn07-10][MettFn07-07][MettFn07-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
95 如如不動善修者如門柱,他猶如大地不會被激怒,
他就像沒有淤泥的水池,如如不動者不再有輪迴。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢猶如大地,耐心具足,若受人刺激,也不憤怒;阿羅漢虔誠堅定,一如因陀揭羅 [dhp-a-095-note] ;阿羅漢內心安祥清淨,如無污泥的池塘,不再生死輪迴。 (偈 95)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不怒如地,不動如山,真人無垢,生死世絕T04, 564b
  2. 法句經:受辱心如地,行忍如門閾,淨如水無垢,生盡無彼受T04, 573c
  3. 出曜經:忍心如地,不動如安,澄如清泉,智者無亂T04, 708b
  4. 法集要頌經:忍心如大地,不動如虛空,聞法喻金剛,獲味免輪迴T04, 785c
5. 瑜伽師地論:智者如空無染污,不動猶如天帝幢,如泛清涼盈滿池,不樂淤泥生死海T30, 382b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIKE THE EARTH ARAHANTS RESENT NOT

  1. Like the earth a balanced and well-disciplined person resents not. He is comparable to an Indakhīla. [NāradaFn07-11] Like a pool unsullied by mud, is he; to such a balanced one [NāradaFn07-12] life's wanderings do not arise. [NāradaFn07-13]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 95. There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

94-96 [ThaniSFn-V94] , [ThaniSFn-V95]

He whose senses are steadied
  like stallions
well-trained by the charioteer,
his conceit abandoned,
  free of effluent,
  Such:
even devas adore him.

Like the earth, he doesn't react —
  cultured,
  Such,
like Indra's pillar,
like a lake free of mud.
For him
     — Such —
there's no traveling on.

Calm is his mind,
calm his speech
  & his deed:
one who's released through right knowing,
  pacified,
  Such.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
95
For someone as hard to offend as the earth, as firm in his spiritual vows as a rock, as free of dirt as a lake, there is no more wandering in samsara.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 95 Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.
英譯(Cited from DLMBS) [12]
DhP 95
Such a one, who is not obstructed, just like the earth, who is similar to the Indra's stake, who is virtuous,
who is like a lake without mud - for such a one there is no more round of rebirth. [DLMBSFn-V095]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 095
Dhammapada Dhp. 096
巴利原典 (PTS) [1]
96. Santaṃ tassa manaṃ hoti santā vācā ca kamma ca
Sammadaññā vimuttassa upasantassa tādino.
巴利原典 (CSCD) [2]
96. Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;
Sammadaññā vimuttassa, upasantassa tādino.
漢譯( 了參 法師 譯, 文言文版) [3] 九六 彼人心寂靜,語與業寂靜,正智而解脫,如是得安穩。 [NandFn07-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
96 透過正慧而解脫、寂靜如如不動者,
他的意是寧靜的,其語與身亦寧靜。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢的身口意清淨;阿羅漢智慧具足,究竟解脫,究境寂靜,不受生命中的得失左右。 (偈 96)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心已休息,言行亦止,從正解脫,寂然歸滅T04, 564b
  2. 法句譬喻經:心已休息,言行亦止,從正解脫,寂然歸滅T04, 588c
  3. 出曜經:息則致歡喜,身口意相應,以得等解脫,比丘息意快。一切諸結盡,無復有塵勞T04, 763a
  4. 法集要頌經:自則致歡喜,身口意相應,以得等解脫,苾芻息意快,一切諸結盡,無復有塵勞T04, 796a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CALM ARE THE PEACEFUL

  1. Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed, [NāradaFn07-14] perfectly peaceful, [NāradaFn07-15] and equipoised.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 96. Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

94-96 [ThaniSFn-V94] , [ThaniSFn-V95]

He whose senses are steadied
  like stallions
well-trained by the charioteer,
his conceit abandoned,
  free of effluent,
  Such:
even devas adore him.

Like the earth, he doesn't react —
  cultured,
  Such,
like Indra's pillar,
like a lake free of mud.
For him
     — Such —
there's no traveling on.

Calm is his mind,
calm his speech
  & his deed:
one who's released through right knowing,
  pacified,
  Such.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

96

Those who are
          peaceful in mind;
          peaceful in speech;
          peaceful in conduct;
          freed through perfect insight:
such ones are utterly peaceful.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 96 His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
英譯(Cited from DLMBS) [12]
DhP 96
Peaceful is his mind; peaceful are his speech and deeds –
of such a one, who is freed by the right knowledge and tranquil. [DLMBSFn-V096]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 096
Dhammapada Dhp. 097
巴利原典 (PTS) [1]
97. Assaddho akataññū ca sandhicchedo ca yo naro
Hatāvakāso vantāso sa ve uttamaporiso.
巴利原典 (CSCD) [2]
97. Assaddho akataññū ca, sandhicchedo ca yo naro;
Hatāvakāso vantāso, sa ve uttamaporiso.
漢譯( 了參 法師 譯, 文言文版) [3] 九七 無信知無為,斷繫因永謝,棄捨於貪欲,真實無上士。 [LChnFn07-11][LChnFn07-12][LChnFn07-13][MettFn07-09][MettFn07-10][NandFn07-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
97 不盲信及知無為、斷除了繫縛的人,
不再造業已除欲,他的確是至上人。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢自證涅槃而不輕信;阿羅漢不再生死輪迴,不再造業,斷除所有的貪欲;阿羅漢是無上士。 (偈 97)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:棄欲無着,缺三界障,婬意已絕,是謂上人T04, 564b
  2. 法句譬喻經:棄欲無著,缺三界障,婬意已絕,是謂上人T04, 588c
  3. 出曜經:無信無反復,穿牆而盜竊,斷彼希望意,是名為勇士T04,750c
  4. 法集要頌經:無信無反復,穿牆而盜竊,斷彼希望思,是名為勇士T04,793b
5. 集論:不信不知恩,斷密無容處,恒食人所吐,是最上丈夫T31,694a
6. 雜集論:不信不知恩,斷密無容處,恒食人所吐,是最上丈夫T31, 773b
7. 成實論:知不作者,不信者等,是名上人。T32, 245c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOBLE IS HE WHO IS NOT CREDULOUS

  1. [NāradaFn07-16] The man who is not credulous, [NāradaFn07-17] who understands the Uncreate [NāradaFn07-18] (Nibbāna), who has cut off the links, [NāradaFn07-19] who has put an end to occasion [NāradaFn07-20] (of good and evil), who has eschewed [NāradaFn07-21] all desires, [NāradaFn07-22] he indeed, is a supreme man.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 97. The man who is without blind faith, who knows the Uncreated, who has severed all links, destroyed all causes (for karma, good and evil), and thrown out all desires — he, truly, is the most excellent of men. [BudRkFn-v97]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

97 [ThaniSFn-V97]

         The man
     faithless / beyond conviction
  ungrateful / knowing the Unmade
     a burglar / who has severed connections
     who's destroyed
  his chances / conditions
who eats vomit: / has disgorged expectations:
     the ultimate person.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

97

A person
          who is not credulous;
          who knows the unconditioned;
          who has broken all fetters;
          who has destroyed the possibility of rebirth;
          who has eliminated passion;
is the greatest of persons.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 97 The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
英譯(Cited from DLMBS) [12]
DhP 97
A man who is not blindly trusting, who knows the Nirvana, who has broken the connections,
who has cut off the opportunities and who has given up all wishes - he is a greatest person indeed. [DLMBSFn-V097]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 097
Dhammapada Dhp. 098
巴利原典 (PTS) [1]
98. Gāme vā yadi vā raññe ninne vā yadi vā thale
Yatthārahanto viharanti taṃ bhūviṃ rāmaṇeyyakaṃ.
巴利原典 (CSCD) [2]
98. Gāme vā yadi vāraññe, ninne vā yadi vā thale;
Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 九八 於村落林間,平地或丘陵,何處有羅漢,彼地即可慶。 [LChnFn07-14][MettFn07-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
98 在村子或森林裡,在山谷或在山上,
阿羅漢所住之處,其地都令人愉悅。
漢譯(周金言 譯, 白話文版) [13] 不管是村落或林間,平地或丘陵,阿羅漢居住的地方,一切安樂。 (偈 98)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:在聚若野,平地高岸,應真所過,莫不蒙祐T04, 564b
  2. 法句譬喻經:若聚若野,平地高岸,應真所過,莫不蒙祐T04, 588c
  3. 出曜經:在林閑靜,高岸平地,應真所過,莫不蒙祐T04, 750a
4. 有部毘奈耶:若村若林中,若高若下處,眾僧居住者,令生愛樂心T23, 666a
5. 有部毘奈耶:若村若林中,若高若下處,僧伽居住者,令生愛樂心T23, 755b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DELIGHTFUL IS THE SPOT WHERE ARAHANTS DWELL

  1. Whether in village or in forest in vale or on hill, [NāradaFn07-23] wherever Arahants dwell - delightful, indeed, is that spot.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 98. Inspiring, indeed, is that place where Arahants dwell, be it a village, a forest, a vale, or a hill.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

98

In village or wilds,
valley, plateau:
that place is delightful
where arahants dwell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
98
Wherever an arahant chooses to stay,
High on a mountain, or down on the plain,
Whether in village or quiet forestation,
Delightful indeed is that lovely location.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 98 In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful.
英譯(Cited from DLMBS) [12]
DhP 98
In the village or in the forest, in the valley or on the hill -
wherever Arahants live, that place is pleasant. [DLMBSFn-V098]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 098
Dhammapada Dhp. 099
巴利原典 (PTS) [1]
99. Ramaṇīyāni araññāni yattha na ramatī jano
Vītarāgā ramissanti na te kāmagavesino.

Arahantavaggo sattamo.

巴利原典 (CSCD) [2]
99. Ramaṇīyāni araññāni, yattha na ramatī jano;
Vītarāgā ramissanti, na te kāmagavesino.

Arahantavaggo sattamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

九九 林野甚可樂;世人所不樂;彼喜離欲樂,不求諸欲樂。 [NandFn07-06]

阿羅漢品第七竟

漢譯( 敬法 法師 譯, 白話文版) [4]
99 森林是令人愉悅之地,凡夫俗子卻不喜愛它;
無欲之人才喜愛森林,因為他們不是尋欲者。

阿羅漢品第七完畢

漢譯(周金言 譯, 白話文版) [13] 林野寂靜處,世人所不愛;阿羅漢遠離欲樂,歡喜安住林野寂靜處。 (偈 99)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:彼樂空閑,眾人不能,快哉無婬,無所欲求T04, 564b
  2. 法句譬喻經:彼樂空閑,眾人不能,快哉無婬,無所欲求T04, 588c
  3. 出曜經:空閑甚可樂,然人不樂彼,無欲常居之,非欲之所處T04,749c
  4. 法集要頌經:空閑甚可樂,然人不樂彼,無欲常居之,非欲之所處T04, 793b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DELIGHTFUL ARE THE FORESTS TO THE PASSIONLESS

  1. Delightful are the forests where worldlings delight not; the passionless [NāradaFn07-24] will rejoice (therein), (for) they seek no sensual pleasures.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 99. Inspiring are the forests in which worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

99

Delightful wilds
where the crowds don't delight,
those free from passion
  delight,
for they're not searching
for sensual pleasures.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
99
Delightful indeed is that wild forestation
Where commonplace people find no titillation.
There, passionless men find a quiet delectation,
For they are not thirsting for sense stimulation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 99 Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.
英譯(Cited from DLMBS) [12]
DhP 99
Delightful are the forests, where the crowd doesn't find delight.
Those free of passion will find delight there. They are not seeking pleasures. [DLMBSFn-V099]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 七、阿羅漢品 Dhp. 099
Dhammapada Dhp. 100
巴利原典 (PTS) [1]
  1. Sahassavaggo.
100. Sahassampi ce vācā anatthapadasaṃhitā
Ekaṃ atthapadaṃ seyyo yaṃ sutvā upasammati.
巴利原典 (CSCD) [2]

8. Sahassavaggo

100. Sahassamapi ce vācā, anatthapadasaṃhitā;
Ekaṃ atthapadaṃ seyyo, yaṃ sutvā upasammati.
漢譯( 了參 法師 譯, 文言文版) [3]

八、千品

一00 雖誦一千言,若無義理者,不如一義語,聞已得寂靜。 [MettFn08-01][NandFn08-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第八:千品

100 一句聽後得平靜有益的話
好過一千句沒有意義的話。
漢譯(周金言 譯, 白話文版) [13]

第一品--雙品

(讀)誦毫無義理的千句話,不如(讀)誦一句有法益的話,聽聞之後,可以使人平靜。 (偈 100) [dhp-a-100-note]

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖誦千言,句義不正,不如一要,聞可滅意T04, 564b
  2. 法句譬喻經:雖誦千章,句義不正,不如一要,聞可滅意T04, 589b
  3. 出曜經:雖誦千章,法義具足,聞一法句,可從滅意T04, 725a
  4. 法集要頌經:雖說百伽陀,句義不周正,不如解一句,聞乃得解脫T04,789a
  5. 佛本行集經:若人雖說百句義,其名味字不合文,寧說一句勝百千,當令聞者得寂定T03, 856b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 8 Thousands

ONE USEFUL SENTENCE IS BETTER THAN A THOUSAND USELESS WORDS

  1. Better than a thousand utterances, comprising useless words, is one single beneficial word, by hearing which one is pacified.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp VIII The Thousands

100. Better than a thousand useless words is one useful word, hearing which one attains peace.

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

Dhp VIII Thousands

100-102 [ThaniSFn-V100]

  Better
than if there were thousands
of meaningless words is
  one
  meaningful
  word
that on hearing
brings peace.

  Better
than if there were thousands
of meaningless verses is
  one
  meaningful
  verse
that on hearing
brings peace.

And better than chanting hundreds
of meaningless verses is
  one
  Dhamma-saying
that on hearing
brings peace.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 8 Thousands

100
It’s better than a thousand sayings,
All of worthless words comprised,
A single word that’s full of substance,
Hearing which, one’s pacified.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter VIII: The Thousands

100 Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.

英譯(Cited from DLMBS) [12]

Chapter 8: The Thousand

DhP 100
Rather then a thousand speeches without meaningful words,
is better one meaningful word, after hearing which, one can attain calm. [DLMBSFn-V100]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 100
Dhammapada Dhp. 101
巴利原典 (PTS) [1]
101. Sahassampi ce gāthā antthapadasaṃhitā
Ekaṃ gāthāpadaṃ seyyā yaṃ sutvā upasammati.
巴利原典 (CSCD) [2]
101. Sahassamapi ce gāthā, anatthapadasaṃhitā;
Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammati.
漢譯( 了參 法師 譯, 文言文版) [3] 一0一 雖誦千句偈,若無義理者,不如一句偈,聞已得寂靜。 [MettFn08-02][MettFn08-03][NandFn08-01][NandFn08-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
101 一首聽後得平靜的偈子,
好過千首無意義的偈子。
漢譯(周金言 譯, 白話文版) [13] 唱誦毫無義理的千句偈語,不如唱誦一句有法益的偈語,聽聞之後,使人趣入寂靜。 (偈 101)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖誦千言,不義何益,不如一義,聞行可度T04, 564b
  2. 法句譬喻經:雖誦千言,不義何益,不如一義,聞行可度T04, 589b
  3. 出曜經:雖誦千章,不義何益,寧解一句,聞可得道T04, 724c
  4. 法集要頌經:雖說百伽陀,不明有何益,不如解一義,聞乃得止息T04, 789a
5. 增壹阿含經:雖誦千言,不義何益,不如一義,聞可得道T02, 673b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE USEFUL VERSE IS BETTER THAN A THOUSAND USELESS VERSES

  1. Better than a thousand verses, comprising useless words, is one beneficial single line, by hearing which one is pacified.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 101. Better than a thousand useless verses is one useful verse, hearing which one attains peace.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

100-102 [ThaniSFn-V100]

  Better
than if there were thousands
of meaningless words is
  one
  meaningful
  word
that on hearing
brings peace.

  Better
than if there were thousands
of meaningless verses is
  one
  meaningful
  verse
that on hearing
brings peace.

And better than chanting hundreds
of meaningless verses is
  one
  Dhamma-saying
that on hearing
brings peace.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
101
It’s better than a thousand verses,
All of useless words comprised,
A single line that’s full of substance,
Hearing which, one’s pacified.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 101 Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet.
英譯(Cited from DLMBS) [12]
DhP 101
Rather then a thousand verses without meaningful words,
is better one word of a verse, after hearing which, one can attain calm. [DLMBSFn-V101]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 101
Dhammapada Dhp. 102
巴利原典 (PTS) [1]
102. Yo ce gāthāsataṃ bhāse anatthapadasaṃhitaṃ
Ekaṃ dhammapadaṃ seyyā yaṃ sutvā upasammati.
巴利原典 (CSCD) [2]
102. Yo ca gāthā sataṃ bhāse, anatthapadasaṃhitā [anatthapadasañhitaṃ (ka.) visesanaṃ hetaṃ gāthātipadassa];
Ekaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammati.
漢譯( 了參 法師 譯, 文言文版) [3] 一0二 彼誦百句偈,若無義理者,不如一法句,聞已得寂靜。 [LChnFn08-01][MettFn08-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
102 一個聽後得平靜的法句,
好過誦百首無意義的偈。
漢譯(周金言 譯, 白話文版) [13]

唱誦毫無義理的百句偈語,不如唱誦一句法句,聽聞之後,使人內心寧靜。 (偈 102)

在戰場上戰勝百萬雄獅的人,不如克己者,才是最尊貴的勝利者。 (偈 103)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖多誦經,不解何益,解一法句,行可得道T04, 564b
  2. 法句譬喻經:雖多誦經,不解何益,解一法句,行可得道T04, 589b
  3. 法集要頌經:雖解多伽陀,不行無所益,不如行一句,習行可得道T04, 789a
4. 增壹阿含經:雖誦千章,不義何益,不如一句,聞可得道T02, 673b
5. 佛本行集經:若人說於百句偈,既無義理文句乖,說一句為最勝尊,聞已自然得寂定T03, 856b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BETTER THAN A HUNDRED USELESS WORDS IS ONE WORD OF THE DHAMMA. SELF-CONQUEST IS THE BEST OF ALL CONQUESTS

  1. Should one recite a hundred verses, comprising useless words, better is one single word of the Dhamma, by hearing which one is pacified.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 102. Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

100-102 [ThaniSFn-V100]

  Better
than if there were thousands
of meaningless words is
  one
  meaningful
  word
that on hearing
brings peace.

  Better
than if there were thousands
of meaningless verses is
  one
  meaningful
  verse
that on hearing
brings peace.

And better than chanting hundreds
of meaningless verses is
  one
  Dhamma-saying
that on hearing
brings peace.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
102
It’s better than a hundred verses,
All of worthless words comprised,
A single line composed on Dhamma,
Hearing which, one’s pacified.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 102 Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.
英譯(Cited from DLMBS) [12]
DhP 102
Who should say even a hundred verses without meaningful words,
better is one verse on the Dharma, after hearing which, one can attain calm. [DLMBSFn-V102]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 102
Dhammapada Dhp. 103
巴利原典 (PTS) [1]
103. Yo sahassaṃ sahassena saṅgāme mānuse jine
Ekañca jeyya attānaṃ sa ve saṅgāmajuttamo.
巴利原典 (CSCD) [2]
103. Yo sahassaṃ sahassena, saṅgāme mānuse jine;
Ekañca jeyyamattānaṃ [attānaṃ (sī. pī.)], sa ve saṅgāmajuttamo.
漢譯( 了參 法師 譯, 文言文版) [3] 一0三 彼於戰場上,雖勝百萬人;未若克己者,戰士之最上! [MettFn08-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
103 即使有人在戰場上,戰勝一千人一千次,
但戰勝自己一人者,才真是至上戰勝者。
漢譯(周金言 譯, 白話文版) [13]

唱誦毫無義理的百句偈語,不如唱誦一句法句,聽聞之後,使人內心寧靜。 (偈 102)

在戰場上戰勝百萬雄獅的人,不如克己者,才是最尊貴的勝利者。 (偈 103)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:千千為敵,一夫勝之,未若自勝,為戰中上T04, 564b
  2. 出曜經:千千為敵,一夫勝之,莫若自伏,為戰中勝T04, 723a
  3. 法集要頌經:千千而為敵,一夫能勝之,莫若自伏心,便為戰中勝T04, 788b
4. 增壹阿含經:千千為敵,一夫勝之,未若自勝,已忍者上T02, 673b
5. 佛本行集經:若人善巧解戰鬪,獨自伏得百萬人,今若能伏自己身,是名世間善鬪戰T03, 856b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Though one should conquer a million [NāradaFn08-03] men in battlefield, yet he, indeed, is the noblest victor who has conquered himself.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 103. Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

103-105

Greater in battle
than the man who would conquer
a thousand-thousand men,
is he who would conquer
just one —
     himself.

Better to conquer yourself
  than others.
When you've trained yourself,
living in constant self-control,
neither a deva nor gandhabba,
nor a Mara banded with Brahmas,
could turn that triumph
back into defeat.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
103
A single maid in battle
Against a million might prevail;
But she who quells just one, herself,
Indeed’s a victor non-pareil.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 103 If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
英譯(Cited from DLMBS) [12]
DhP 103
If one should conquer thousands of people in the battle,
and if one should conquer just one thing - himself, he indeed is the victor of the highest battle. [DLMBSFn-V103]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 103
Dhammapada Dhp. 104
巴利原典 (PTS) [1]
104. Attā have jitaṃ seyyo yā cāyaṃ itarā pajā
Attadantassa posassa niccaṃ saññatacārino.
巴利原典 (CSCD) [2]
104. Attā have jitaṃ seyyo, yā cāyaṃ itarā pajā;
Attadantassa posassa, niccaṃ saññatacārino.
漢譯( 了參 法師 譯, 文言文版) [3] 一0四  能克制自己,過於勝他人。若有克己者,常行自節制。 [LChnFn08-02][MettFn08-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
104-105 戰勝自己的確遠勝於戰勝他人。
對於調服自己及永遠自制過活的人,
神、乾達婆、魔王與梵天
都贏不回這樣的人的勝利。
漢譯(周金言 譯, 白話文版) [13] 克服自己,勝過征服他人;天神、樂神、魔王波旬或梵天都無法戰勝克己、節制的人。 (偈104/105)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自勝最賢,故曰人雄,護意調身,自損至終T04, 564b2
  2. 出曜經:自勝為上,如彼眾生,自降之士,眾行具足T04, 723a
  3. 法集要頌經:自勝而為上,如彼眾生心,自降為大士,眾行則具足T04, 788b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE RATHER A VICTOR OF YOURSELF THAN A VICTOR OF OTHERS.  NONE CAN TURN INTO DEFEAT SELF-VICTORY

104-105. Self-conquest [NāradaFn08-04] is, indeed, far greater than the conquest of all other folk; neither a god nor a gandhabba, [NāradaFn08-05] nor Māra [NāradaFn08-06] with Brahmā, [NāradaFn08-07] can win back the victory of such a person who is self-subdued and ever lives in restraint.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 104-105. Self-conquest is far better than the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct. [BudRkFn-v104]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

103-105

Greater in battle
than the man who would conquer
a thousand-thousand men,
is he who would conquer
just one —
     himself.

Better to conquer yourself
  than others.
When you've trained yourself,
living in constant self-control,
neither a deva nor gandhabba,
nor a Mara banded with Brahmas,
could turn that triumph
back into defeat.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
104a
To conquer oneself is a genuine coup,
Better than anyone else to subdue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 104, 105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
英譯(Cited from DLMBS) [12]
DhP 104
It is better to conquer oneself than to conquer other people.
Of a person, who tamed himself, who is always acting with self-control,
[Continued in DhP 105] [DLMBSFn-V104]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 104
Dhammapada Dhp. 105
巴利原典 (PTS) [1]
105. Neva devo na gandhabbo na māro saha brahmunā
Jitaṃ apajitaṃ kayirā tathārūpassa jantuno.
巴利原典 (CSCD) [2]
105. Neva devo na gandhabbo, na māro saha brahmunā;
Jitaṃ apajitaṃ kayirā, tathārūpassa jantuno.
漢譯( 了參 法師 譯, 文言文版) [3] 一0五 天神乾闥婆,魔王並梵天,皆遭於敗北,不能勝彼人。 [LChnFn08-03][LChnFn08-04][LChnFn08-05][MettFn08-05][MettFn08-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
104-105 戰勝自己的確遠勝於戰勝他人。
對於調服自己及永遠自制過活的人,
神、乾達婆、魔王與梵天
都贏不回這樣的人的勝利。
漢譯(周金言 譯, 白話文版) [13] 克服自己,勝過征服他人;天神、樂神、魔王波旬或梵天都無法戰勝克己、節制的人。 (偈104/105)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖曰尊天,神魔梵釋,皆莫能勝,自勝之人T04, 564b
  2. 出曜經:非天犍沓和,非魔及梵天,棄勝最為上,如智慧比丘T04, 723a
  3. 法集要頌經:非天彥達嚩,非魔及梵天,棄勝最為上,如智慧苾芻T04,788b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE RATHER A VICTOR OF YOURSELF THAN A VICTOR OF OTHERS.  NONE CAN TURN INTO DEFEAT SELF-VICTORY

104-105. Self-conquest [NāradaFn08-04] is, indeed, far greater than the conquest of all other folk; neither a god nor a gandhabba, [NāradaFn08-05] nor Māra [NāradaFn08-06] with Brahmā, [NāradaFn08-07] can win back the victory of such a person who is self-subdued and ever lives in restraint.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 104-105. Self-conquest is far better than the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct. [BudRkFn-v104]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

103-105

Greater in battle
than the man who would conquer
a thousand-thousand men,
is he who would conquer
just one —
     himself.

Better to conquer yourself
  than others.
When you've trained yourself,
living in constant self-control,
neither a deva nor gandhabba,
nor a Mara banded with Brahmas,
could turn that triumph
back into defeat.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
104b-105
For those who are tamed,
In all conduct restrained,
Not a god or gandhabba,
Not Mara or Brahma
The victory unmakes
Of those having such traits.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 104, 105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
英譯(Cited from DLMBS) [12]
DhP 105
[continued from DhP 104]
not a god, not a Gandharva, not Mara with Brahma,
can turn into defeat the victory of a person of such form. [DLMBSFn-V105]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 105
Dhammapada Dhp. 106
巴利原典 (PTS) [1]
106. Māse māse sahassena yo yajetha sataṃ samaṃ
Ekañca bhāvitattānaṃ muhuttampi pūjaye
Sā yeva pūjanā seyyā yañce vassasataṃ hutaṃ.
巴利原典 (CSCD) [2]
106. Māse māse sahassena, yo yajetha sataṃ samaṃ;
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;
Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一0六 月月投千(金)──供犧牲百年,不如須臾間,供養修己者,彼如是供養,勝祭祀百年。 [LChnFn08-06][LChnFn08-07][MettFn08-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
106 雖人於百年月復一月佈施一千錢,
但頂禮一個圓滿自己的人一剎那,
此頂禮就勝過做了一百年的佈施。
漢譯(周金言 譯, 白話文版) [13] 與其百年間每月供養成千上百的祭祀,不如頃刻之間供養修行的人,如是供養,勝過百年的祭祀。 (偈 106)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:月千反祠,終身不輟,不如須臾,一心念法,一念造福,勝彼終身T04, 564b
  2. 法句譬喻經:月千反祠,終身不輟徹,不如須臾,一心念法,一念造福,勝彼終身T04, 589c
  3. 法集要頌經:月月常千祀,終身而不輟,不如須臾間,一心念真法,一念福無邊,勝彼終身祀T04, 789c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A MOMENT'S HONOUR TO THE WORTHY IS BETTER THAN LONG CONTINUED HONOUR TO THE UNWORTHY

  1. Though month after month with a thousand, one should make an offering for a hundred years, yet, if, only for a moment, one should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of sacrifice.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 106. Though month after month for a hundred years one should offer sacrifices by the thousands, yet if only for a moment one should worship those of perfected minds that honor is indeed better than a century of sacrifice.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

106-108

You could, month by month,
  at a cost of thousands,
conduct sacrifices
  a hundred times,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
You could, for a hundred years,
live in a forest
  tending a fire,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
Everything offered
or sacrificed in the world
for an entire year by one seeking merit
doesn't come to a fourth.
  Better to pay respect
  to those who've gone
  the straight way.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
106
Though month after month for a century
One did thousands of favours for charity,
Then, if one revered momentarily
A person who’d trained himself inwardly,
Then that would have more moral potency
Than that century of favours for charity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 106 If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
英譯(Cited from DLMBS) [12]
DhP 106
If one should sacrifice every month thousand times even by hundreds,
and if one should even for a moment pay respects to somebody, who has developed himself,
then such a devotion is better than hundred years of sacrifice. [DLMBSFn-V106]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 106
Dhammapada Dhp. 107
巴利原典 (PTS) [1]
107. Yo ca vassasataṃ jantu aggiṃ paricare vane
Ekañca bhāvitattānaṃ muhuttampi pūjaye
Sā yeva pūjanā seyyā yañce vassasataṃ hutaṃ.
巴利原典 (CSCD) [2]
107. Yo ca vassasataṃ jantu, aggiṃ paricare vane;
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;
Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一0七 若人一百年──事火於林中,不如須臾間,供養修己者,彼如是供養,勝祭祀百年。 [MettFn08-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
107 即使有人在森林中拜祭聖火百年,
但頂禮一個圓滿自己的人一剎那,
此頂禮就勝過他拜祭聖火一百年。
漢譯(周金言 譯, 白話文版) [13] 在林中火祭百年,不如頃刻之間供養修行的人,如是供養,勝過百年的火祭。 [dhp-a-107-note] (偈107)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖終百歲,奉事火祠,不如須臾,供養三尊,一供養福,勝彼百年T04, 564b
  2. 法句經:若人壽百歲,奉火修異術,不如須臾頃,事戒者福勝T04, 559c
  3. 法句譬喻經:雖終百歲,奉事火神,不如須臾,供養三尊,一供養福,勝彼百年T04, 589c
  4. 出曜經:雖復壽百歲,山林祭祀火,不如須臾間,執行自修慕T04,726a
  5. 法集要頌經:雖終百歲壽,奉事祀火神,不如須臾間,供養佛法僧,一念供養福,勝彼終身祀T04, 789c
6. 佛本行集經:如彼世間祭祀火,具足滿於一百年,若一心歸三寶時,彼福百千萬倍勝,如是百數不可盡,口業不可說得窮,以彼質直牢固心,能得如是上福報T03, 856c
7. 佛本行集經:若人滿足一百歲,在林祭祀於火神,若見善調伏人來,能捨暫時供養者,是則勝彼祭祀火,多種具足極一生T03, 856c
8. 中本起經:若人壽百歲,奉火修異術,不如尊正諦,其明照一切T04,152c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A MOMENT'S HONOUR TO THE PURE IS BETTER THAN A CENTURY OF FIRE-SACRIFICE

  1. Though, for a century a man should tend the (sacred) fire in the forest, yet, if, only for a moment, he should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of fire-sacrifice.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 107. Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of perfected minds, that worship is indeed better than a century of sacrifice.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

106-108

You could, month by month,
  at a cost of thousands,
conduct sacrifices
  a hundred times,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
You could, for a hundred years,
live in a forest
  tending a fire,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
Everything offered
or sacrificed in the world
for an entire year by one seeking merit
doesn't come to a fourth.
  Better to pay respect
  to those who've gone
  the straight way.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
107
A man in the woods for a century
Might worship a fire reverentially;
Then, if he revered momentarily
A person who’d trained himself inwardly,
Then that would have more moral potency
Than that worship of fire for a century.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 107 If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
英譯(Cited from DLMBS) [12]
DhP 107
Whatever person should worship fire in the forest for hundred years,
and if one should even for a moment pay respects to somebody, who has developed himself,
then such a devotion is better than hundred years of sacrifice. [DLMBSFn-V107]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 107
Dhammapada Dhp. 108
巴利原典 (PTS) [1]
108. Yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke
Saṃvaccharaṃ yajetha puññapekkho
Sabbampi taṃ na catubhāgameti
Abhivādanā ujjugatesu seyyā.
巴利原典 (CSCD) [2]
108. Yaṃ kiñci yiṭṭhaṃ va hutaṃ va [yiṭṭhañca hutañca (ka.)] loke, saṃvaccharaṃ yajetha puññapekkho;
Sabbampi taṃ na catubhāgameti, abhivādanā ujjugatesu seyyo.
漢譯( 了參 法師 譯, 文言文版) [3] 一0八 若人於世間,施捨或供養,求福一週年,如是諸功德,不及四分一,禮敬正直者。 [LChnFn08-08][LChnFn08-09][MettFn08-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
108 即使想造福者整年做了無論多少供養與佈施,
但這一切佈施比不上向正直者頂禮的四份一。 [CFFn08-01]
漢譯(周金言 譯, 白話文版) [13] 世間人為追求功德,而在節慶的時候施捨與供養,所得到的功德,不如禮敬聖者的四分之一。 (偈 108)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:祭神以求福,從後望其報,四分未望一,不如禮賢者T04, 564c
  2. 法句譬喻經:祭神以求福,從後望其報,四分未望一,不如禮賢者T04,590b
  3. 出曜經:若人禱神祀,經歲望其福,彼於四分中,亦未獲其一T04,727a
  4. 法集要頌經:若人禱神祀,經歲望其福,彼於四分中,亦不獲其一T04, 789b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BETTER THAN SACRIFICIAL SLAUGHTER OF ANIMALS IS HONOUR TO THE PURE ONES

  1. In this world whatever gift [NāradaFn08-08] or alms a person seeking merit should offer for a year, all that is not worth a single quarter of the reverence towards the Upright [NāradaFn08-09] which is excellent.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 108. Whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the Upright Ones, which is truly excellent.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

106-108 [ThaniSFn-V108]

You could, month by month,
  at a cost of thousands,
conduct sacrifices
  a hundred times,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
You could, for a hundred years,
live in a forest
  tending a fire,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
Everything offered
or sacrificed in the world
for an entire year by one seeking merit
doesn't come to a fourth.
  Better to pay respect
  to those who've gone
  the straight way.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
108
For a year one might alms and oblations bestow,
Hoping for merit to make on this globe.
All that bestowing would little avail:
Homage to those who are upright prevails.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 108 Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.
英譯(Cited from DLMBS) [12]
DhP 108
Whatever sacrifice or oblation in the world
might someone sacrifice in a year, looking for merit,
all that is not worth one fourth.
Showing respect to those of upright conduct is better. [DLMBSFn-V108]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 108
Dhammapada Dhp. 109
巴利原典 (PTS) [1]
109. Abhivādanasīlissa niccaṃ vaddhāpacāyino
Cattārā dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ.
巴利原典 (CSCD) [2]
109. Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino [vaddhāpacāyino (sī. pī.)];
Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ balaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一0九 好樂敬禮者,常尊於長老,四法得增長:壽美樂與力[LChnFn08-10][LChnFn08-11][MettFn08-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
109 對於有禮敬的習慣、時常尊敬長輩的人,
於他四種法會增長:壽命、美貌、快樂、力量。
漢譯(周金言 譯, 白話文版) [13] 經常禮敬年高德劭的人,四法增長:長壽、美貌、幸福和力量。 (偈 109)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:能善行禮節,常敬長老者,四福自然增,色力壽而安T04, 564c
  2. 法句譬喻經:能善行禮節,常敬長老者,四福自然增,色力壽而安T04, 590b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED INDEED ARE THEY WHO HONOUR THOSE WORTHY OF HONOUR

  1. For one who is in the habit of constantly honouring and respecting the elders, four blessings increase - age, beauty, bliss, and strength.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 109. To one ever eager to revere and serve the elders, these four blessing accrue: long life and beauty, happiness and power.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

109

If you're respectful by habit,
constantly honoring the worthy,
four things increase:
  long life, beauty,
  happiness, strength.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
109
People who honour the morally pure,
Who always respect the disciples mature,
For them will develop the happy quaternity:
Beauty, longevity, joy and vitality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 109 He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.
英譯(Cited from DLMBS) [12]
DhP 109
For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones,
four things grow for him: life-span, beauty of complexion, happiness, strength. [DLMBSFn-V109]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 109
Dhammapada Dhp. 110
巴利原典 (PTS) [1]
110. Yo ca vassasataṃ jīve dussīlo asamāhito
Ekāhaṃ jīvitaṃ seyyo sīlavantassa jhāyino.
巴利原典 (CSCD) [2]
110. Yo ca vassasataṃ jīve, dussīlo asamāhito;
Ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino.
漢譯( 了參 法師 譯, 文言文版) [3] 一一0 若人壽百歲──破戒無三昧,不如生一日──持戒修禪定。 [MettFn08-11][MettFn08-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
110 若人活了百年卻道德敗壞沒自制,
具戒有禪修者的一天生命則更好。
漢譯(周金言 譯, 白話文版) [13] 若長命百歲,但破戒,放逸,不如持戒,修禪定一天。 (偈 110)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,遠正不持戒,不如生一日,守戒正意禪T04,564c
  2. 法集要頌經:若人壽百歲,毀戒意不息,不如一日中,供養持戒人T04, 789a
  3. 出曜經:雖復壽百年,毀戒意不定,不如一日中,供養持戒人。T04, 725a
4. 佛本行集經:若人壽命滿百年,破戒心無有寂定,有能堅持忍精進,一日活足勝彼長T03, 856c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A SHORT BUT VIRTUOUS LIFE IS BETTER THAN A LONG BUT IMMORAL LIFE

  1. Though one should live a hundred years, immoral and uncontrolled, yet better, indeed, is a single day's life of one who is moral and meditative.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 110. Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
110
A person might live for as long as a century,
With mind discomposed and imbued with iniquity:
Better the life of a day of integrity,
Training one’s mind and preserving morality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 110 But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.
英譯(Cited from DLMBS) [12]
DhP 110
Who would live for hundred years, with bad morality, without a firm mind,
better is the life for one day of somebody who is virtuous and meditating. [DLMBSFn-V110]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 110
Dhammapada Dhp. 111
巴利原典 (PTS) [1]
111. Yo ca vassasataṃ jīve duppañño asamāhito
Ekāhaṃ jīvitaṃ seyyo paññavantassa jhāyino.
巴利原典 (CSCD) [2]
111. Yo ca vassasataṃ jīve, duppañño asamāhito;
Ekāhaṃ jīvitaṃ seyyo, paññavantassa jhāyino.
漢譯( 了參 法師 譯, 文言文版) [3] 一一一 若人壽百歲──無慧無三昧,不如生一日──具慧修禪定。 [NandFn08-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
111 若人活了百年卻沒有智慧沒自制,
具慧有禪修者的一天生命則更好。
漢譯(周金言 譯, 白話文版) [13] 若長命百歲,但愚癡、放逸,不如具足智慧且修禪定一天。 (偈 111)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,邪偽無有智,不如生一日,一心學正智T04,564c
  2. 出曜經:雖壽百年,無慧不定,不如一日,黠慧有定T04, 725a
3. 佛本行集經:若人壽命滿百年,愚癡心恒生散亂,有能智慧及禪定,一日活足勝彼長T03, 856c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRIEF LIFE OF WISDOM IS BETTER THAN A LONG LIFE OF STUPIDITY

  1. Though one should live a hundred years without wisdom and control, yet better, indeed, is a single day's life of one who is wise and meditative.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 111. Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
111
A person might live for as long as a century,
With mind discomposed and imbued with stupidity:
Better the life of a day of integrity,
Training one’s mind and possessing sagacity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 111 And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
英譯(Cited from DLMBS) [12]
DhP 111
Who would live for hundred years, without wisdom, without a firm mind,
better is the life for one day of somebody who is wise and meditating. [DLMBSFn-V111]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 111
Dhammapada Dhp. 112
巴利原典 (PTS) [1]
112. Yo ca vassasataṃ jīve kusīto hīnavīriyo
Ekāhaṃ jīvitaṃ seyyo viriyamārabhato daḷhaṃ.
巴利原典 (CSCD) [2]
112. Yo ca vassasataṃ jīve, kusīto hīnavīriyo;
Ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一一二 若人壽百歲──怠惰不精進,不如生一日──勵力行精進。 [NandFn08-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
112 若人活了百年卻怠惰精進力薄弱,
穩固地精進者的一天生命則更好。
漢譯(周金言 譯, 白話文版) [13] 若長命百歲,但怠惰,精神不振,不如一天的精進。 (偈112)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,懈怠不精進,不如生一日,勉力行精進T04,564c
  2. 法句經:若人壽百歲,邪學志不善,不如生一日,精進受正法T04, 559c
  3. 出曜經:雖復壽百,懈怠不精進,不如一日中,精進不怯弱T04, 725b
  4. 法集要頌經:若人壽百歲,懈怠劣精進,不如一日中,勇猛行精進T04, 789a
5. 佛本行集經:若人壽命滿百年,盲聾惛憒無聞見,其有見佛及聞法,一日活足勝彼長T03, 856c
6. 中本起經:若人壽百歲,學邪志不善,不如生一日,精進受正法T04,152c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRIEF LIFE OF REFLECTION IS BETTER THAN A LONG LIFE OF NON-REFLECTION

  1. Though one should live a hundred years idle and inactive yet better, indeed, is a single day's life of one who makes an intense effort.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 112. Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
112
A person might live for as long as a century,
Lazing about and depleted of energy:
Better the life of a day of integrity,
Rousing an effort and striving tenaciously.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 112 And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.
英譯(Cited from DLMBS) [12]
DhP 112
Who would live for hundred years, indolent and of poor effort,
better is the life for one day of somebody who has undertaken a firm effort. [DLMBSFn-V112]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 112
Dhammapada Dhp. 113
巴利原典 (PTS) [1]
113. Yo ca vassasataṃ jīve apassaṃ udayavyayaṃ
Ekāhaṃ jīvitaṃ seyyo passato udayavyayaṃ.
巴利原典 (CSCD) [2]
113. Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一一三 若人壽百歲──不見生滅法,不如生一日──得見生滅法。 [LChnFn08-12][MettFn08-13][MettFn08-14] ( 113 研讀 )
漢譯( 敬法 法師 譯, 白話文版) [4]
113 若人活了百年卻不曾見過生滅,
觀照生滅者的一天生命則更好。
漢譯(周金言 譯, 白話文版) [13] 若長命百歲,但不知世事生滅的實相,不如如實知見生滅法的一天。 (偈 113) [dhp-a-113-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,不知成敗事,不如生一日,見微知所忌T04, 564c
  2. 出曜經:雖復壽百歲,不知生滅事,不如一日中,曉了生滅事T04, 725b
  3. 法集要頌經:若人壽百歲,不觀生滅法,不如一日中,而解生滅法T04, 789a
4. 佛本行集經:若人壽命滿百年,[懵-目+登]懵濁亂無覺察,有能諦觀生死趣,一日活足勝彼長T03, 856c
5. 佛本行集經:若人壽命滿百年,不觀世間無常句,其有能了身非實,一日活足勝彼長T03,856c
6. 毘奈耶雜事:若人壽百歲,不了於生滅,不如一日生,得了於生滅T24,410a
7. 因緣傳:若人生百歲,不解生滅法,不如生一日,而得解了之T50,302c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE DAY OF EXPERIENCING THE DEATHLESS IS BETTER THAN A CENTURY WITHOUT SUCH AN EXPERIENCE

  1. Though one should live a hundred years without comprehending how all things rise and pass away, [NāradaFn08-11] yet better, indeed, is a single day's life of one who comprehends how all things rise and pass away.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 113. Better it is to live one day seeing the rise and fall of things than to live a hundred years without ever seeing the rise and fall of things.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
113

A person might live for as long as a century,
Blind to arising and ceasing activity:
Better the life of a day of integrity,
Marking the rising and ceasing duality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 113 And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end.
英譯(Cited from DLMBS) [12]
DhP 113
Who would live for hundred years, not seeing rise and fall of things,
better is the life for one day of somebody who is seeing their rise and fall. [DLMBSFn-V113]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 113
Dhammapada Dhp. 114
巴利原典 (PTS) [1]
114. Yo ca vassasataṃ jīve apassaṃ amataṃ padaṃ
Ekāhaṃ jīvitaṃ seyyo passato amataṃ padaṃ.
巴利原典 (CSCD) [2]
114. Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato amataṃ padaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一一四 若人壽百歲──不見不死道,不如生一日──得見不死道。 [MettFn08-15][MettFn08-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
114 若人活了百年卻不曾見過不死境,
知見不死境者的一天生命則更好。
漢譯(周金言 譯, 白話文版) [13] 若長命百歲,但不知非緣起法的涅槃,不如一日一夜徹底明白非緣起法的涅槃。 (偈 114)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,不見甘露道,不如生一日,服行甘露味T04, 564c
  2. 法集要頌經:若人壽百歲,不見甘露句,不如一日中,得服甘露味T04,789b
3. 佛本行集經:若人壽命滿百年,不觀世間甘露處,其有能識甘露者,一日活足勝彼長T03, 856c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE DAY OF PERCEIVING THE DEATHLESS IS BETTER THAN A CENTURY WITHOUT SUCH AN EXPERIENCE

  1. Though one should live a hundred years without seeing the Deathless State, [NāradaFn08-12] yet better, indeed, is a single day's life of one who sees the Deathless State.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 114. Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
114
A person might live for as long as a century,
Failing to find the immortal sublimity:
Better the life of a day of integrity,
One that is blessed with the deathless epiphany.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 114 And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.
英譯(Cited from DLMBS) [12]
DhP 114
Who would live for hundred years, not seeing the state of deathlessness,
better is the life for one day of somebody who is seeing the state of deathlessness. [DLMBSFn-V114]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 114
Dhammapada Dhp. 115
巴利原典 (PTS) [1]
115. Yo ca vassasataṃ jīve apassaṃ dhammamuttamaṃ
Ekāhaṃ jīvitaṃ seyyo passato dhammamuttamaṃ.

Sahassavaggo aṭṭhamo.

巴利原典 (CSCD) [2]
115. Yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato dhammamuttamaṃ.

Sahassavaggo aṭṭhamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一一五 若人壽百歲──不見最上法,不如生一日──得見最上法。 [MettFn08-17]

千品第八竟

漢譯( 敬法 法師 譯, 白話文版) [4]
115 若人活了百年卻不曾見過至上法, [CFFn08-02]
知見至上法者的一天生命則更好。

千品第八完畢

漢譯(周金言 譯, 白話文版) [13] 若長命百歲,但不知究竟正法,不如得見究竟正法一天。 (偈 115)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,不知大道義,不如生一日,學推佛法要T04, 564c
  2. 法集要頌經:若人壽百歲,不見最上句,不如一日中,得見最上道T04,789b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE DAY OF PERCEIVING THE DHAMMA IS BETTER THAN A CENTURY WITHOUT SUCH PERCEPTION

  1. Though one should live a hundred years not seeing the Truth Sublime, [NāradaFn08-13] yet better, indeed, is a single day's life of one who sees the Truth Sublime.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 115. Better it is to live one day seeing the Supreme Truth than to live a hundred years without ever seeing the Supreme Truth.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
115
A person might live for as long as a century,
Failing to find the most sacred reality:
Better the life of a day of integrity,
Coming upon that unparalleled sanctity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 115 And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.
英譯(Cited from DLMBS) [12]
DhP 115
Who would live for hundred years, not seeing the highest Law,
better is the life for one day of somebody who is seeing the highest Law. [DLMBSFn-V115]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 115
Dhammapada Dhp. 116
巴利原典 (PTS) [1]
  1. Pāpavaggo.
116. Abhitvaretha* kalyāṇe pāpā cittaṃ nivāraye
Dandhaṃ hi karoto puññaṃ pāpasmiṃ ramatī mano.
巴利原典 (CSCD) [2]

9. Pāpavaggo

116. Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye;
Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano.
漢譯( 了參 法師 譯, 文言文版) [3]

九、惡品

一一六 應急速作善,制止罪惡心。怠慢作善者,心則喜於惡。 [NandFn09-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第九:惡品

116 應當速於行善及防止心造惡,
因為行善緩慢之心樂於邪惡。
漢譯(周金言 譯, 白話文版) [13]

第九品--惡品

行善要趁早,並且要制止心,不要去作惡,若遲疑,則心易於造作惡行。 (偈116)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見善不從,反隨惡心,求福不正,反樂邪婬T04, 564c
  2. 出曜經:先當制善心,攝持惡根本,由是興福業,心由樂於惡T04, 745c
  3. 法集要頌經:先當制善心,攝持惡根本,由是興福業,心由樂於惡T04, 792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 9 Evil

BE QUICK IN DOING GOOD; SUPPRESS EVIL

  1. Make haste in doing good; [NāradaFn09-01] check your mind from evil; [NāradaFn09-02] for the mind of him who is slow in doing meritorious actions [NāradaFn09-03] delights in evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp IX Evil

116. Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil.

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

Dhp IX Evil

116

Be quick in doing
what's admirable.
Restrain your mind
from what's evil.
When you're slow
in making merit,
evil delights the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 9 Evil

116
Lose not a moment in doing things virtuous;
Hold your mind back from whatever’s iniquitous.
They who delay taking up what is righteous,
Their minds take delight in the doing of wickedness.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter IX: Evil

116 If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.

英譯(Cited from DLMBS) [12]

Chapter 9: The Evil

DhP 116
You should be quick in doing good. One should restrain mind from evil.
The mind of somebody, who is slow in doing good, delights in evil. [DLMBSFn-V116]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 116
Dhammapada Dhp. 117
巴利原典 (PTS) [1]
117. Pāpaṃ ce puriso kayirā na taṃ kayirā punappunaṃ
Na tamhi chandaṃ kayirātha dukkho pāpassa uccayo.
巴利原典 (CSCD) [2]
117. Pāpañce puriso kayirā, na naṃ [na taṃ (sī. pī.)] kayirā punappunaṃ;
Na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo.
漢譯( 了參 法師 譯, 文言文版) [3] 一一七 若人作惡已,不可數數作;莫喜於作惡;積惡則受苦。 [MettFn09-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
117 如果有人造了惡,不應該一再造惡,
不應該樂於造惡,累積惡導致痛苦。
漢譯(周金言 譯, 白話文版) [13] 人若已經作惡,切忌再犯,不可沉溺其中,不知自拔,惡貫滿盈時,必定受苦報。 (偈 117)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:凶人行虐,沈漸數數,快欲為之,罪報自然T04,564c
  2. 出曜經:兇人行虐,沈漸數數,快欲為之,罪報自然T04, 670c
  3. 出曜經:人雖為惡行,亦不數數作,於彼意不樂,知惡之為苦T04, 745b
  4. 法集要頌經:人雖為惡行,亦不數數行,於彼意不樂,知惡之為苦T04,792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DO NO EVIL AGAIN AND AGAIN

  1. Should a person commit evil, he should not do it again and again; he should not find pleasure therein: painful is the accumulation of evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 117. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

117-118

If a person does evil,
he shouldn't do it again & again,
shouldn't develop a penchant for it.
To accumulate evil
  brings pain.

If a person makes merit,
he should do it again & again,
should develop a penchant for it.
To accumulate merit
  brings ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
117
Should a lass some evil wreak,
She should not that slip repeat,
Nor should set her heart upon it:
Hoarding evil’s vitriolic.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 117 If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.
英譯(Cited from DLMBS) [12]
DhP 117
Should a person do evil, let him not do it again and again.
One should not wish for it. Accumulation of evil is painful. [DLMBSFn-V117]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 117
Dhammapada Dhp. 118
巴利原典 (PTS) [1]
118. Puññaṃ ce puriso kayirā kayirāthetaṃ punappunaṃ
Tamhi chandaṃ kayirātha sukho puññassa uccayo.
巴利原典 (CSCD) [2]
118. Puññañce puriso kayirā, kayirā naṃ [kayirāthetaṃ (sī. syā.), kayirāthenaṃ (pī.)] punappunaṃ;
Tamhi chandaṃ kayirātha, sukho puññassa uccayo.
漢譯( 了參 法師 譯, 文言文版) [3] 一一八 若人作善已,應復數數作;當喜於作善;積善則受樂。 [MettFn09-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
118 如果有人造了福,他應該一再造福,
他應該樂於造福,累積福導致快樂。
漢譯(周金言 譯, 白話文版) [13] 人若已造善業,應持續做善業,善業多,必受樂報。 (偈 118) [dhp-a-118-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:吉人行德,相隨積增,甘心為之,福應自然T04, 564c
  2. 出曜經:人能作其福,亦當數數造,於彼意願樂,善受其福報T04, 745b
  3. 法集要頌經:人能作其福,亦當數數造,於彼意願樂,善愛其福報T04, 792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DO GOOD AGAIN AND AGAIN

  1. Should a person perform a meritorious action, he should do it again and again; he should find pleasure therein: blissful is the accumulation of merit.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 118. Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

117-118

If a person does evil,
he shouldn't do it again & again,
shouldn't develop a penchant for it.
To accumulate evil
  brings pain.

If a person makes merit,
he should do it again & again,
should develop a penchant for it.
To accumulate merit
  brings ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
118
If a deed is philanthropic,
She should set her heart upon it,
Ever trying to do it more:
It’s blissful having merit stored.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 118 If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.
英譯(Cited from DLMBS) [12]
DhP 118
Should a person do good, let him do it again and again.
One should wish for it. Accumulation of good is pleasant. [DLMBSFn-V118]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 118
Dhammapada Dhp. 119
巴利原典 (PTS) [1]
119. Pāpo'pi passati bhadraṃ yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha pāpo pāpāni passati
巴利原典 (CSCD) [2]
119. Pāpopi passati bhadraṃ, yāva pāpaṃ na paccati;
Yadā ca paccati pāpaṃ, atha pāpo pāpāni [atha pāpāni (?)] passati.
漢譯( 了參 法師 譯, 文言文版) [3] 一一九 惡業未成熟,惡者以為樂。惡業成熟時,惡者方見惡。 [NandFn09-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
119 只要惡業還未成熟,惡人還是看到快樂;
然而當惡業成熟時,惡人就會看到惡報。
漢譯(周金言 譯, 白話文版) [13]

造作惡業的人,在惡報未成熟時,可能享樂,一旦惡報成熟,則承受惡報。 (偈119)

造作善業的人,在業報尚未成熟時,可能受苦,一旦業報成熟,則享受善報。 (偈120)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:妖[卄/(阿-可+辛)/女]見福,其惡未熟,至其惡熟,自受罪虐T04, 64c
  2. 出曜經:賢者見於惡,不為惡所熟,如惡以不熟,惡者觀其惡T04,745a
  3. 法集要頌經:賢者見於惡,不為惡所熟,如惡以不熟,惡者觀其惡T04, 792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BY ITS EFFECTS EVIL IS KNOWN   BY ITS EFFECTS GOOD IS KNOWN

  1. Even an evil-doer sees good as long as evil ripens not; but when it bears fruit, then he sees the evil results. [NāradaFn09-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 119. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

119-120

Even the evil
meet with good fortune
as long as their evil
has yet to mature.
But when it's matured
that's when they meet
  with evil.

Even the good
meet with bad fortune
as long as their good
has yet to mature.
But when it's matured
that's when they meet
  with good fortune.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
119
A villain sees good luck, perhaps,
Until the yield of evil’s hatched.
Come the evil deed’s maturity,
Then the villain meets with villainy.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 119 Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil.
英譯(Cited from DLMBS) [12]
DhP 119
An evil person may even see goodness [in his evil deeds] as long as the evil has not ripened.
When the evil has ripened, then the evil person sees those evil deeds. [DLMBSFn-V119]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 119
Dhammapada Dhp. 120
巴利原典 (PTS) [1]
120. Bhadro'pi passati pāpaṃ yāva bhadraṃ na paccati
Yadā ca paccati bhadraṃ atha bhadro bhadrāni passati.
巴利原典 (CSCD) [2]
120. Bhadropi passati pāpaṃ, yāva bhadraṃ na paccati;
Yadā ca paccati bhadraṃ, atha bhadro bhadrāni [atha bhadrāni (?)] passati.
漢譯( 了參 法師 譯, 文言文版) [3] 一二0 善業未成熟,善人以為苦。善業成熟時,善人始見善。 [NandFn09-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
120 只要善業還未成熟,善人還是看到痛苦;
然而當善業成熟時,善人就會看到善報。
漢譯(周金言 譯, 白話文版) [13]

造作惡業的人,在惡報未成熟時,可能享樂,一旦惡報成熟,則承受惡報。 (偈119)

造作善業的人,在業報尚未成熟時,可能受苦,一旦業報成熟,則享受善報。 (偈120)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貞祥見禍,其善未熟,至其善熟,必受其福T04, 564c
  2. 出曜經:賢者觀其惡,乃至賢不熟,設以賢熟者,賢賢自相觀T04, 745a
  3. 法集要頌經:賢者觀其惡,乃至賢不熟,設以賢熟者,賢賢自相觀T04, 792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Even a good person sees evil so long as good ripens not; but when it bears fruit then the good one sees the good results. [NāradaFn09-05]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 120. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

119-120

Even the evil
meet with good fortune
as long as their evil
has yet to mature.
But when it's matured
that's when they meet
  with evil.

Even the good
meet with bad fortune
as long as their good
has yet to mature.
But when it's matured
that's when they meet
  with good fortune.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
120
The good have grievous luck, perhaps,
Until the yield of good is hatched;
But when their goodness comes to fullness,
Then the good discover goodness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 120 Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days.
英譯(Cited from DLMBS) [12]
DhP 120
A good person may even see evil [in his good deeds] as long as the goodness has not ripened.
When the goodness has ripened, then the good person sees those good deeds. [DLMBSFn-V120]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 120
Dhammapada Dhp. 121
巴利原典 (PTS) [1]
121. Mā'pamaññetha pāpassa na mantaṃ āgamissati
Udabindunipātena udakumbho'pi pūrati
Pūrati bālo pāpassa thokathokampi ācinaṃ.
巴利原典 (CSCD) [2]
121. Māvamaññetha [māppamaññetha (sī. syā. pī.)] pāpassa, na mantaṃ [na maṃ taṃ (sī. pī.), na mattaṃ (syā.)] āgamissati;
Udabindunipātena, udakumbhopi pūrati;
Bālo pūrati [pūrati bālo (sī. ka.), āpūrati bālo (syā.)] pāpassa, thokaṃ thokampi [thoka thokampi (sī. pī.)] ācinaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一二一 莫輕於小惡!謂『我不招報』,須知滴水落,亦可滿水瓶,愚夫盈其惡,少許少許積。 [LChnFn09-01][MettFn09-03][MettFn09-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
121 莫輕視惡行,以為「它不會為我帶來果報」;
就像水滴能注滿水瓶,
愚人一點一滴地累積至罪惡滿盈。
漢譯(周金言 譯, 白話文版) [13] 不可小視 [dhp-a-121-note] 惡業,不要以為「我不受惡報」,要知道,點滴之水也可充滿水瓶;同理,愚癡的人雖然少許少許作惡,但必定會有惡貫滿盈的一天。 (偈121)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:莫輕小惡,以為無殃,水渧雖微,漸盈大器,凡罪充滿,從小積成T04, 565a
  2. 出曜經:莫輕小惡,以為無殃,水渧雖微,漸盈大器,凡罪充滿,從小積成T04, 707a
  3. 法集要頌經:莫輕小惡罪,以為無殃報,水滴雖極微,漸盈於大器,惡業漸漸增,纖毫成廣大T04, 785c
4. 大般涅槃經:莫輕小罪,以為無殃,水渧雖微,漸盈大器T12, 451c
5. 大般涅槃經:莫輕小罪,以為無殃,水渧雖微,漸盈大器T12, 536c
6. 大般涅槃經:莫輕小惡,以為無殃,水渧雖微,漸盈大器T12, 693c
7. 大般涅槃經:莫輕小惡,以為無殃,水渧雖微,漸盈大器T12, 781c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THINK NOT LIGHTLY OF EVIL

  1. Do not disregard evil, saying, "It will not come nigh unto me"; by the falling of drops even a water-jar is filled; likewise the fool, gathering little by little, fills himself with evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 121. Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

121-122 [ThaniSFn-V121-122]

Don't underestimate evil
('It won't amount to much').
A water jar fills,
even with water
falling     in     drops.
With evil — even if
   bit
      by
         bit,
      habitually —
the fool fills himself full.

Don't underestimate merit
('It won't amount to much').
A water jar fills,
even with water
falling     in     drops.
With merit — even if
   bit
      by
         bit,
      habitually —
the enlightened one fills himself full.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
121
Don’t underate iniquity
And think “Its fruits won’t come to me!”
Water falling drop by drop
Will fill an earthen waterpot.
And, likewise, fools by small degrees
Pervade themselves with villainy.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 121 Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
英譯(Cited from DLMBS) [12]
DhP 121
Do not disregard evil, "It will not come to me!"
Falling drops of water can fill up even a water jar.
The fool fills himself up with evil, even if collecting it just little by little. [DLMBSFn-V121]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 121
Dhammapada Dhp. 122
巴利原典 (PTS) [1]
122. Mā'pamaññetha puññassa na maṃ taṃ āgamissati
Udabindunipātena udakumbho'pi pūrati
Pūrati dhīro puññassa thokathokampi ācinaṃ.
巴利原典 (CSCD) [2]
122. Māvamaññetha puññassa, na mantaṃ āgamissati;
Udabindunipātena, udakumbhopi pūrati;
Dhīro pūrati puññassa, thokaṃ thokampi ācinaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一二二 莫輕於小善!謂『我不招報』,須知滴水落,亦可滿水瓶,智者完其善,少許少許積。 [NandFn09-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
122 莫輕視善行,以為「它不會為我帶來果報」;
就像水滴能注滿水瓶,
智者一點一滴地累積至福德滿盈。
漢譯(周金言 譯, 白話文版) [13] 不要輕蔑善業,不要以為「好處輪不到我」,要知道,點滴之水也可以充滿水瓶;同理,智者雖然少許少許作善業,必定會積聚一身的善業。 (偈122)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:莫輕小善,以為無福,水滴雖微,漸盈大器,凡福充滿,從纖纖積T04, 565a
  2. 出曜經:莫輕小善,以為無福,水渧雖微,漸盈大器,凡福充滿,從纖纖積T04, 707b
  3. 法集要頌經:莫輕小善業,以為無福報,水滴雖極微,漸盈於大器,善業漸漸增,纖毫成廣大T04,785c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THINK NOT LIGHTLY OF GOOD

  1. Do not disregard merit, saying "It will not come nigh unto me"; by the falling of drops even a water-jar is filled; likewise the wise man, gathering little by little, fills himself with good.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 122. Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

121-122 [ThaniSFn-V121-122]

Don't underestimate evil
('It won't amount to much').
A water jar fills,
even with water
falling     in     drops.
With evil — even if
   bit
      by
         bit,
      habitually —
the fool fills himself full.

Don't underestimate merit
('It won't amount to much').
A water jar fills,
even with water
falling     in     drops.
With merit — even if
   bit
      by
         bit,
      habitually —
the enlightened one fills himself full.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
122
Don’t underate philanthropy
And think “Its fruits won’t come to me!”
Water falling drop by drop
Will fill an earthen waterpot.
So the wise will bit by bit
Pervade themselves with benefit.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 122 Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
英譯(Cited from DLMBS) [12]
DhP 122
Do not disregard goodness, "It will not come to me!"
Falling drops of water can fill up even a water jar.
The clever one fills himself up with goodness, even if collecting it just little by little. [DLMBSFn-V122]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 122
Dhammapada Dhp. 123
巴利原典 (PTS) [1]
123. Vāṇijo'va bhayaṃ maggaṃ appasattho mahaddhano
Visaṃ jīvitukāmo'va pāpāni parivajjaye.
巴利原典 (CSCD) [2]
123. Vāṇijova bhayaṃ maggaṃ, appasattho mahaddhano;
Visaṃ jīvitukāmova, pāpāni parivajjaye.
漢譯( 了參 法師 譯, 文言文版) [3] 一二三 商人避險道,伴少而貨多;愛生避毒品,避惡當亦爾。 [MettFn09-05][MettFn09-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
123 如財多隊小的商人,會避開危險的路線,
如想生存者避開毒,人們亦應避免諸惡。
漢譯(周金言 譯, 白話文版) [13] 財富多但護衛少的人,不走險路;同理,珍惜生命的人避免有毒之物,人不應該造作惡業。 (偈123)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:伴少而貨多,商人怵惕懼,嗜欲賊害命,故慧不貪欲T04, 571b
  2. 法句譬喻經:伴少而貨多,商人怵惕懼,嗜欲賊害命,故慧不貪欲T04, 603a
  3. 出曜經:商人在路懼,伴少而貨多,經過嶮難處,然有折軸憂T04, 744a
  4. 法集要頌經:商人在路懼,伴少而貨多,經過險難處,然有折軸憂T04,792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SHUN EVIL LIKE A PERILOUS PATH

  1. Just as a merchant, with a small escort and great wealth, avoids a perilous route, just as one desiring to live avoids poison, even so should one shun evil things.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 123. Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

123

Like a merchant with a small
but well-laden caravan
         — a dangerous road,
like a person who loves life
         — a poison,
one should avoid
         — evil deeds.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
123
With precious goods but escort frail
A trader shuns a risky trail.
And not desiring suicide
A man would keep from cyanide.
With just the same solicitude
A man should shy from turpitude.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 123 Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.
英譯(Cited from DLMBS) [12]
DhP 123
Like a merchant with a small caravan and a lot of money would avoid a dreadful path,
like someone who wants to live would avoid a poison, so should one avoid evil. [DLMBSFn-V123]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 123
Dhammapada Dhp. 124
巴利原典 (PTS) [1]
124. Pāṇimhi ce vaṇo nāssa hareyya pāṇinā visaṃ
Nābbaṇaṃ visamanveti natthi pāpaṃ akubbato.
巴利原典 (CSCD) [2]
124. Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ;
Nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato.
漢譯( 了參 法師 譯, 文言文版) [3] 一二四 假若無有瘡傷手,可以其手持毒藥。毒不能患無傷手。不作惡者便無惡。 [NandFn09-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
124 如果手中無創口,則可以用手持毒,
無創口則毒不侵;不造惡者亦無罪。
漢譯(周金言 譯, 白話文版) [13]
手掌若沒有傷口,就可以捧持毒藥,毒藥不會傷害沒有傷口的人;
同理,不作惡業的人不受惡報。 (偈124)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:有身無瘡疣,不為毒所害,毒無奈瘡何,無惡無所造T04,744a
  2. 法集要頌經:有身無瘡疣,不為毒所害,毒無奈瘡何,無惡無所造T04,792b
3. 佛說義足經:我手無瘡瘍,以手把毒行,無瘡毒從生,善行惡不成T04,177b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NO EVIL TO THOSE WHO HAVE NO BAD INTENTION

  1. If no wound there be in one's hand, one may carry poison in it. Poison does not affect one who has no wound. There is no ill for him who does no wrong. [NāradaFn09-07]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 124. If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

124

If there's no wound on the hand,
that hand can hold poison.
Poison won't penetrate
  where there's no wound.
There's no evil
  for those who don't do it.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
124
If his palm has no abrasion
Then a man can handle poison.
One whose hand from wounds is free,
Poison can’t cause injury:
One who’s free of wrong intention
Will not suffer retribution.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 124 He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.
英譯(Cited from DLMBS) [12]
DhP 124
If there is no wound in the palm, one can carry poison with it.
The poison does not affect one who is without a wound. There is no evil for one, who is not doing it. [DLMBSFn-V124]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 124
Dhammapada Dhp. 125
巴利原典 (PTS) [1]
125. Yo appaduṭṭhassa narassa dussati
Suddhassa posassa anaṅgaṇassa
Tameva bālaṃ pacceti pāpaṃ
Sukhumo rajo paṭivātaṃ'va khitto.
巴利原典 (CSCD) [2]
125. .
Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;
Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto.
漢譯( 了參 法師 譯, 文言文版) [3] 一二五 若犯無邪者,清淨無染者,罪惡向愚人,如逆風揚塵。 [MettFn09-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
125 若人冒犯不傷人者、清淨無染者,
該罪惡返歸於愚人,如逆風揚塵。
漢譯(周金言 譯, 白話文版) [13] 如果傷害與人無害、清淨無染的人,將會自作自受,如同在逆風的地方灑灰塵。 (偈125)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:加惡誣罔人,清白猶不污,愚殃反自及,如塵逆風坌T04, 565a
  2. 出曜經:無故畏彼人,謗毀清淨者,尋惡獲其力,煙雲風所吹T04,743b
  3. 法集要頌經:無故畏彼人,謗毀清淨者,尋惡獲其力,煙雲風所吹T04,792b
4. 佛說義足經:無曉欲使惱,內淨外何污,愚人怨自誤,向風揚細塵T04, 177b
5. 雜阿含經:若人無瞋恨,罵辱以加者,清淨無結垢,彼惡還歸己,猶如土坌彼,逆風還自污T02, 307b
6. 別譯雜阿含經:無瞋人所橫加瞋,清淨人所生毀謗,如似散土還自坌,譬如農夫種田殖,隨所種者獲其報,是人亦爾必得報T02, 401a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WHO HARMS THE INNOCENT COMES TO GRIEF

  1. Whoever harms a harmless person, one pure and guiltless, upon that very fool the evil recoils like fine dust thrown against the wind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 125. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

125

Whoever harasses
an innocent man,
  a man pure, without blemish:
the evil comes right back to the fool
like fine dust
  thrown against the wind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
125
Whoever harms a person who is harmless,
A man of conduct pure, whose mind is stainless,
Back onto that fool
Will be that evil blown,
Like dusty soil rebounds,
If into wind it’s thrown.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 125 If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.
英譯(Cited from DLMBS) [12]
DhP 125
Who offends against an uncorrupted man, against a trusting and pure person,
the evil will fall back upon such a fool, like minute dust thrown against the wind. [DLMBSFn-V125]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 125
Dhammapada Dhp. 126
巴利原典 (PTS) [1]
126. Gabbhameke'papajjanti nirayaṃ pāpakammino
Saggaṃ sugatino yanti parinibbanti anāsavā.
巴利原典 (CSCD) [2]
126. Gabbhameke uppajjanti, nirayaṃ pāpakammino;
Saggaṃ sugatino yanti, parinibbanti anāsavā.
漢譯( 了參 法師 譯, 文言文版) [3] 一二六 有人生於(母)胎中,作惡者則(墮)地獄,正直之人昇天界,漏盡者證入涅槃。 [NandFn09-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
126 有些眾生投母胎,造惡業者墮地獄,
善行之人去天界,無漏之人般涅槃。 [CFFn09-01]
漢譯(周金言 譯, 白話文版) [13] 有人轉生為人,作惡的人墮落惡趣 [dhp-a-126-note1] ,正直的人往生天界,漏盡的人則證入涅槃。 (偈126)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:有識墮胞胎,惡者入地獄,行善上昇天,無為得泥洹T04, 565a
  2. 出曜經:惡行入地獄,修善則生天,若修善道者,無漏入泥洹T04, 618c
  3. 法集要頌經:行惡入地獄,修善則生天,若能修善者,漏盡得涅槃T04, 777b
4. 雜阿含經:一切眾生類,有命終歸死,各隨業所趣,善惡果自受。惡業墮地獄,為善上昇天,修習勝妙道,漏盡般涅槃T02, 335c
5. 增壹阿含經:若人受胞胎,惡行入地獄,善者生天上,無漏入涅槃T02, 670b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BIRTH DEPENDS ON ACTIONS

  1. Some are born [NāradaFn09-08] in a womb; evil-doers (are born) in woeful states; [NāradaFn09-09] the well-conducted go to blissful states; [NāradaFn09-10] the Undefiled Ones [NāradaFn09-11] pass away into Nibbāna.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 126. Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

126 [ThaniSFn-V126]

Some are born   in the human womb,
evildoers       in hell,
those on the good course go

to heaven,
while those without effluent:

totally unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
126
Some in wombs remanifest;
The wicked rise in hell’s abyss;
The good proceed to paradise;
The taintless find supreme release.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 126 Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.
英譯(Cited from DLMBS) [12]
DhP 126
Some are born in the womb; evildoers arise in hell;
righteous ones go to heaven; those without taints are completely emancipated. [DLMBSFn-V126]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 126
Dhammapada Dhp. 127
巴利原典 (PTS) [1]
127. Na antalikkhe na samuddamajajhe
Na pabbatānaṃ vivaraṃ pavissa
Na vijjatī so jagatippadeso
Yatthaṭthito mucceyya pāpakammā.
巴利原典 (CSCD) [2]
127. Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa [pavisaṃ (syā.)];
Na vijjatī [na vijjati (ka. sī. pī. ka.)] so jagatippadeso, yatthaṭṭhito [yatraṭṭhito (syā.)] mucceyya pāpakammā.
漢譯( 了參 法師 譯, 文言文版) [3] 一二七 非於虛空及海中,亦非入深山洞窟,欲求逃遁惡業者,世間實無可覓處。 [NandFn09-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
127 無論在虛空中、海洋中或入山洞,
世上無處可令人逃脫惡業的果報。
漢譯(周金言 譯, 白話文版) [13] 不論逃到天空、海中或山洞,作惡的人都無法逃避惡報。 (偈127)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:非空非海中,非隱山石間,莫能於此處,避免宿惡殃T04, 565a
  2. 法句譬喻經:非空非海中,非隱山石間,莫能於此處,避免宿惡殃T04, 591b
  3. 出曜經:非空非海中,非入山石間,莫能於此處,避免宿惡殃T04, 669b
  4. 法集要頌經:非空非海中,非入山石間,莫能於此處,避免宿惡殃T04, 781c
5. 佛本行集經:非地非空非海中,亦非山間巖石裏,一切無有地方處,能使脫之不受業T03, 887a
6. 大般涅槃經:非空非海中,非入山石間,無有地方所,脫之不受業T12,549c
7. 大般涅槃經:非空非海中,非入山石間,無有地方所,脫之不受業T12,795b
8. 五分律:非空非海中,非入山石間,莫能於是處,得免宿命殃T22, 141b
9. 十誦律:非空非海中,非入山石間,非天上地中,可遮業報處T23,260b
10. 有部毘奈耶:非空非海內,亦非山石間,無有地方所,不被業所害T23,877b
11. 破僧事:非在虛空中,非海非山穴,無有地方所,能免於業報T24, 192c
12. 鼻奈耶:非空非海中,非入山石間,無有地方所,得脫宿罪殃T24,870a
13. 大智度論:空中亦逐去,山石中亦逐,地底亦隨去,海水中亦入。處處常隨逐,業影不相離T25,104a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOBODY IS EXEMPT FROM THE EFFECTS OF EVIL KAMMA

  1. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from (the consequences) of one's evil deed. [NāradaFn09-12]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

127-128

Not up in the air,
nor in the middle of the sea,
nor going into a cleft in the mountains
  — nowhere on earth —
is a spot to be found
where you could stay & escape
  your evil deed.

Not up in the air,
nor in the middle of the sea,
nor going into a cleft in the mountains
  — nowhere on earth —
is a spot to be found
where you could stay & not succumb
  to death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
127
Neither stratospheric space,
Nor the depths of ocean waste,
Nor the clefts on mountain-sides
Can a sanctuary provide
Where a man could hope to be
From results of evil, free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 127 Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed.
英譯(Cited from DLMBS) [12]
DhP 127
Not in the air, not in the middle of the ocean, not entering the hole in the mountains.
There is no place in the world, where being one would be released from the [consequences of] evil deeds. [DLMBSFn-V127]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 127
Dhammapada Dhp. 128
巴利原典 (PTS) [1]
128. Na antalikkhe na samuddamajajhe
Na pabbatānaṃ vivaraṃ pavissa
Na vijjati so jagatippadeso
Yatthaṭthitaṃ nappasahetha maccu.

Pāpavaggo navamo.

巴利原典 (CSCD) [2]
128. Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;
Na vijjatī so jagatippadeso, yatthaṭṭhitaṃ [yatraṭṭhitaṃ (syā.)] nappasaheyya maccu.

Pāpavaggo navamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一二八 非於虛空及海中,亦非入深山洞窟,欲求不為死魔制,世間實無可覓處。 [NandFn09-07]

惡品第九竟

漢譯( 敬法 法師 譯, 白話文版) [4]
128 無論在虛空中、海洋中或入山洞,
世上無處可令人不受死亡所征服。

惡品第九完畢

漢譯(周金言 譯, 白話文版) [13] 不論逃到天空、海中或山洞,人都不免一死。 (偈 128)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:非空非海中,非入山石間,無有地方所,脫之不受死T04, 559b
  2. 法句譬喻經:非空非海中,非入山石間,無有地方所,脫之不受死T04, 577a
  3. 出曜經:非空非海中,非入山石間,無有地方所,脫之不受死T04,619a
  4. 法集要頌經:非空非海中,非入山窟間,無有地方所,脫止不受死T04,777c
5. 有部毘奈耶:非空非海內,亦非山石間,無有地方所,不被死所害T23,877b
6. 修行本起經:非空非海中,非入山石間,無有地方所,脫止不受死T03,467a
7. 別譯雜阿含:非空非海中,非入山石間,無有地方所,脫之不受死T02,392b
8. 增壹阿含:非空非海中,非入山石間,無有地方所,脫之止不受死T02,668b
9. 十誦律:非空非海中,非入山石間,非天上地中,得免宿惡殃T23,260b
10. 菩薩所集論:非空非海中,非入山石間,無有地方所,脫止不受死T28,801b
11. 佛說婆羅門避死經:非空非海中,非入山石間,無有地方所,脫之不受死T02, 854b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
DEATH CANNOT BE OVERCOME
  1. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one will not be overcome by death.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 128. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

127-128

Not up in the air,
nor in the middle of the sea,
nor going into a cleft in the mountains
  — nowhere on earth —
is a spot to be found
where you could stay & escape
  your evil deed.

Not up in the air,
nor in the middle of the sea,
nor going into a cleft in the mountains
  — nowhere on earth —
is a spot to be found
where you could stay & not succumb
  to death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
128
Neither stratospheric space,
Nor the depths of ocean waste,
Nor the clefts on mountain-sides
Can a sanctuary provide
Where a man could hope to be
From assault of death be free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 128 Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).
英譯(Cited from DLMBS) [12]
DhP 128
Not in the air, not in the middle of the ocean, not entering the hole in the mountains.
There is no place in the world, where being, one would not be overcome by death. [DLMBSFn-V128]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 128
Dhammapada Dhp. 129
巴利原典 (PTS) [1]
  1. Daṇaḍavaggo.
129. Sabbe tasanti daṇaḍassa sabbe bhāyanti maccuno
Attānaṃ upamaṃ katvā na haneyya na ghātaye.
巴利原典 (CSCD) [2]

10. Daṇḍavaggo

129. Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno;
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
漢譯( 了參 法師 譯, 文言文版) [3]

十、刀杖品 [LChnFn10-01]

一二九 一切懼刀杖,一切皆畏死,以自度(他情),莫殺教他殺。 [MettFn10-01][MettFn10-02][MettFn10-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十:刑罰品

129 一切眾生對刑罰顫抖,一切眾生都害怕死亡。
推己及人後,人們不應親自或唆使他人殺生。
漢譯(周金言 譯, 白話文版) [13]

第十品--刀杖品

一切眾生皆畏懼刀杖,
一切眾生皆恐懼死亡,
將心比心,人不應該殺害或教唆殺害他人。 (偈 129)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一切皆懼死,莫不畏杖痛,恕己可為譬,勿殺勿行杖T04,565b
  2. 出曜經:一切皆懼死,莫不畏杖痛,恕己可為譬,勿殺勿行杖T04, 653b
  3. 法集要頌經:一切皆懼死,莫不畏刀杖,恕己可為喻,勿殺勿行杖T04, 780a
4. 大般泥洹經:一切皆懼死,莫不畏杖痛,恕己可為譬,勿殺勿行杖T12,898b
5. 大般涅槃經:一切畏刀杖,無不愛壽命,恕己可為喻,勿殺勿行杖T12,426c
6. 大般涅槃經:一切畏刀杖,無不愛壽命,恕己可為譬,勿殺勿行杖T12,668a
7. 優婆夷淨行法門經:一切畏死怖刀,以己為喻勿行杖。T14,955c
8. 大智度論:一切畏杖痛,莫不惜壽命,,恕已可為喻,杖不加群生T25,235b
9. 大智度論:一切皆懼死,莫不畏杖痛,恕己可為譬,勿殺勿行杖T25,278b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 10 The Rod Or Punishment

KILL NOT

  1. All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike. [NāradaFn10-01]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp X Violence

129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.

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

Dhp X The Rod

129-130
  All
tremble at the rod,
  all
are fearful of death.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.

  All
tremble at the rod,
  all
hold their life dear.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 10 The Stick

129
All shrink from flagellation,
And of death feel trepidation.
If we saw the correlation
To our parallel position,
We would stop all persecution
And, of creatures, violation. [VaradoFn-V129]
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter X: Punishment

129 All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.

英譯(Cited from DLMBS) [12]

Chapter 10: The Punishment

DhP 129
Everybody trembles at punishment; everybody fears death.
Having made the comparison with oneself, let one not kill, nor cause another to kill. [DLMBSFn-V129]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 129
Dhammapada Dhp. 130
巴利原典 (PTS) [1]
130. Sabbe tasanti daṇaḍassa sabbesaṃ jīvitaṃ piyaṃ
Attānaṃ upamaṃ katvā na haneyya na ghātaye.
巴利原典 (CSCD) [2]
130. Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ;
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
漢譯( 了參 法師 譯, 文言文版) [3] 一三0 一切懼刀杖,一切皆愛生,以自度(他情),莫殺教他殺。 [MettFn10-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
130 一切眾生對刑罰顫抖,生命對一切眾生都可愛。
推己及人後,人們不應親自或唆使他人殺生。
漢譯(周金言 譯, 白話文版) [13]
一切眾生皆畏懼刀杖,
一切眾生皆珍愛生命,
將心比心,人不應該殺害或教唆殺害他人。 (偈 130)
漢譯(相當之古漢譯對應經典) [5] Suspended
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIFE IS DEAR TO ALL

  1. All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither strike nor cause to strike.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

129-130

  All
tremble at the rod,
  all
are fearful of death.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.

  All
tremble at the rod,
  all
hold their life dear.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
130
All shrink from flagellation
Hold their lives in great affection.
If we saw the correlation
To our parallel position,
We would stop all persecution
And, of creatures, violation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 130 All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.
英譯(Cited from DLMBS) [12]
DhP 130
Everybody trembles at punishment; life is dear to everybody.
Having made the comparison with oneself, let one not kill, nor cause another to kill. [DLMBSFn-V130]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 130
Dhammapada Dhp. 131
巴利原典 (PTS) [1]
131. Sukhakāmāni bhūtāni yodaṇḍena vihiṃsati
Attano sukhamesāno pecca so na labhate sukhaṃ.
巴利原典 (CSCD) [2]
131. Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;
Attano sukhamesāno, pecca so na labhate sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一三一 於求樂有情,刀杖加惱害,但求自己樂,後世樂難得。 [MettFn10-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
131 對喜歡樂的眾生,若人以棍杖傷害,
來為自己求快樂,來世他不得安樂。
漢譯(周金言 譯, 白話文版) [13]

以傷害他人的手段來追求自己幸福的人,無法獲得幸福。 (偈 131)

不以傷害他人來追求自己幸福的人,可以獲得幸福。 (偈 132)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:善樂於愛欲,以杖加群生,於中自求安,後世不得樂T04, 753b
  2. 法集要頌經:善樂於愛欲,以杖加羣生,於中自求安,後世不得樂T04,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

MOLEST NONE

  1. Whoever, seeking his own happiness, harms with the rod other pleasure-loving beings experiences no happiness hereafter.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

131-132

Whoever takes a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.

Whoever doesn't take a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
131
Whoever attacks pleasure-loving beings, though himself longing for pleasure, will find no pleasure in his future life.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 131 He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death.
英譯(Cited from DLMBS) [12]
DhP 131
Who hurts with a stick beings that desire happiness,
searching for happiness himself, he will not reach happiness after death. [DLMBSFn-V131]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 131
Dhammapada Dhp. 132
巴利原典 (PTS) [1]
132. Sukhakāmāni bhūtāni yodaṇḍena na hiṃsati
Attano sukhamesāno pecca so labhate sukhaṃ.
巴利原典 (CSCD) [2]
132. Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;
Attano sukhamesāno, pecca so labhate sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一三二 於求樂有情,不加刀杖害,欲求自己樂,後世樂可得。 [MettFn10-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
132 對喜歡樂的眾生,若人不以杖傷害,
來為自己求快樂,來世他得到安樂。
漢譯(周金言 譯, 白話文版) [13]

以傷害他人的手段來追求自己幸福的人,無法獲得幸福。 (偈 131)

不以傷害他人來追求自己幸福的人,可以獲得幸福。 (偈 132)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:能常安群生,不加諸楚毒,現世不逢害,後世長安隱T04,565b
  2. 出曜經:人欲得歡樂,杖不加群生,於中自求樂,後世亦得樂T04,753b
  3. 法集要頌經:人欲得歡樂,杖不加羣生,於中自求樂,後世亦得樂T04, 794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HARM NOT

  1. Whoever, seeking his own happiness, harms not with the rod other pleasure-loving beings, experiences happiness hereafter.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

131-132

Whoever takes a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.

Whoever doesn't take a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
132
Whoever does not attack pleasure-loving beings, and is one who himself longs for pleasure, will find pleasure in his future life.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 132 He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death.
英譯(Cited from DLMBS) [12]
DhP 132
Who does not hurt with a stick beings that desire happiness,
searching for happiness himself, he will reach happiness after death. [DLMBSFn-V132]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 132
Dhammapada Dhp. 133
巴利原典 (PTS) [1]
133. Mā'voca pharusaṃ kañci vuttā paṭivadeyyu taṃ
Dukkhā hi sārambhakathā paṭidaṇḍā phuseyyu taṃ.
巴利原典 (CSCD) [2]
133. Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ [paṭivadeyyuṃ taṃ (ka.)];
Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ [phuseyyuṃ taṃ (ka.)].
漢譯( 了參 法師 譯, 文言文版) [3] 一三三 對人莫說粗惡語,汝所說者還說汝。憤怒之言實堪痛;互擊刀杖可傷汝。 [MettFn10-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
133 莫向任何人說粗惡語,受到辱罵者將會反駁。
憤怒之言的確是痛苦,換來的只是你被痛打。
漢譯(周金言 譯, 白話文版) [13]

不要對別人惡口,因為對方會惡言相向,惡毒的言語是造成苦的原因,會引發別人的報復。 (偈 133)

如果保持內心祥和平靜,一如已經損毀的銅鑼,就可以趣向涅槃之道,因為心中不再瞋恚。 (偈 134)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不當麤言,言當畏報,惡往禍來,刀杖歸軀T04, 565b
  2. 出曜經:言當莫麤獷,所說應辯才,少聞共論難,反受彼屈伏T04,731c
  3. 法集要頌經:言當莫麁獷,所說應辯才,少聞其論難,反受彼屈伏T04, 790b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SPEAK NOT HARSHLY

  1. Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

133

Speak harshly to no one,
or the words will be thrown
  right back at you.
Contentious talk is painful,
for you get struck by rods in return.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
133
To no one speak offensively -
The victim might reciprocate.
Your angry words are agony:
Requital might eventuate.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 133 Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.
英譯(Cited from DLMBS) [12]
DhP 133
Do not say anything harsh, those spoken to might reply to that.
Angry talk is painful, retribution might be attached to it. [DLMBSFn-V133]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 133
Dhammapada Dhp. 134
巴利原典 (PTS) [1]
134. Sa ce neresi attānaṃ kaṃso upahato yathā
Esa patto'si nibbāṇaṃ sārambho te na vijjati.
巴利原典 (CSCD) [2]
134. Sace neresi attānaṃ, kaṃso upahato yathā;
Esa pattosi nibbānaṃ, sārambho te na vijjati.
漢譯( 了參 法師 譯, 文言文版) [3] 一三四 汝若自默然,如一破銅鑼,已得涅槃路;於汝無諍故。 [MettFn10-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
134 若你能保持自己沉默,像破裂之鼓不再聲響,
你就已經證悟了涅槃。於你再也找不到憤怒。
漢譯(周金言 譯, 白話文版) [13]

不要對別人惡口,因為對方會惡言相向,惡毒的言語是造成苦的原因,會引發別人的報復。 (偈 133)

如果保持內心祥和平靜,一如已經損毀的銅鑼,就可以趣向涅槃之道,因為心中不再瞋恚。 (偈 134)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:出言以善,如叩鐘磬,身無論議,度世則易T04, 565b
  2. 出曜經:若不自煩惱,猶器完牢具,如是至泥洹,永無塵垢翳T04,732a
  3. 法集要頌經:若不自煩惱,猶器完牢具,如是至圓寂,永無諸塵翳T04,790b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SILENCE YOURSELF

  1. If, like a cracked gong, you silence yourself, you have already attained Nibbāna: [NāradaFn10-02] no vindictiveness will be found in you.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

134

If, like a flattened metal pot
you don't resound,
you've attained an Unbinding;
in you there's found
no contention.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
134
Once you’ve no reverberation,
Like a fractured metal gong,
Then Nibbana have you realised:
Wars of words, for you, are gone.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 134 If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee.
英譯(Cited from DLMBS) [12]
DhP 134
If you yourself do not vibrate, just like a broken gong,
then you have reached Nirvana. Anger does not exist for you. [DLMBSFn-V134]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 134
Dhammapada Dhp. 135
巴利原典 (PTS) [1]
135. Yathā daṇḍena gopālo gā pāceti gocaraṃ
Evaṃ jarā ca maccu ca āyuṃ pācenti pāṇinaṃ.
巴利原典 (CSCD) [2]
135. Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ;
Evaṃ jarā ca maccu ca, āyuṃ pājenti pāṇinaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一三五 如牧人以杖,驅牛至牧場,如是老與死.驅逐眾生命。 [MettFn10-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
135 猶如牧牛人以棍棒驅趕牛群去牧場,
如是老與死也在驅逐著眾生的壽命。
漢譯(周金言 譯, 白話文版) [13] 如同牧人以棍杖驅趕牛隻到牧場,老、死也驅趕眾生的生命。 (偈 135)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬人操杖,行牧食牛,老死猶然,亦養命去T04, 559a
  2. 出曜經:譬人操杖,行牧食牛,老死猶然,亦養命蟲T04, 616a
  3. 法集要頌經:如人操杖行,牧牛飲飼者,人命亦如是,亦即養命去T04,777b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DECAY AND DEATH ARE UNIVERSAL

  1. As with a staff the herdsmen [NāradaFn10-03] drives his kine [NāradaFn10-04] to pasture, [NāradaFn10-05] even so do old age and death drive out the lives of beings.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

135

As a cowherd with a rod
drives cows to the field,
so aging & death
drive the life
of living beings.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
135
Age-and-death the life from us expels
Like herd, with stick, his cows to grass compels.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 135 As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men.
英譯(Cited from DLMBS) [12]
DhP 135
Just like a cowherd drives cows to pasture with a stick,
so old age and death drive the life of living beings. [DLMBSFn-V135]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 135
Dhammapada Dhp. 136
巴利原典 (PTS) [1]
136. Atha pāpāni kammāni karaṃ bālo na bujjhati
Sehi kammehi dummedho aggidaḍḍho'va tappati.
巴利原典 (CSCD) [2]
136. Atha pāpāni kammāni, karaṃ bālo na bujjhati;
Sehi kammehi dummedho, aggidaḍḍhova tappati.
漢譯( 了參 法師 譯, 文言文版) [3] 一三六 愚夫造作諸惡業,卻不自知(有果報),癡人以自業感苦,宛如以火而自燒。 [MettFn10-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
136 造做惡業的時候,愚人不知其為惡,
愚人因己業受苦,猶如被烈火焚燒。
漢譯(周金言 譯, 白話文版) [13]
愚癡的人造作惡業時,並不明白自己所作的是惡業;
作惡的人因自己的惡業而受苦,如同被火燒炙。 (偈 136)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚惷作惡,不能自解,殃追自焚,罪成熾燃T04, 563c
  2. 法句經:凡人為惡,不能自覺,愚癡快意,令後欝毒T04, 564c
  3. 法句譬喻經:愚惷作惡,不能自解,殃追自焚,罪成熾然T04, 587a
  4. 出曜經:凡人為惡,不能自覺,愚癡快意,後受欝毒T04, 671a
  5. 法集要頌經:為毒之所害,後乃自覺悟,愚心不開悟,習惡不從吾T04, 782a
6. 中本起經:凡人為惡,不能自覺,愚癡快意,後受熱毒T04, 161a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE EVIL-DOER IS CONSUMED BY THE EFFECT OF HIS OWN EVIL

  1. So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

136

When doing evil deeds,
the fool is oblivious.
The dullard
is tormented
by his own deeds,
as if burned by a fire.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
136
When evil’s done by those unwise,
Its harm they do not realise.
It’s like a very fire they light
By which they set themselves alight.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 136 A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.
英譯(Cited from DLMBS) [12]
DhP 136
A fool does not realize when he is committing bad deeds.
The stupid person is tormented by his own deeds just as if burned by fire. [DLMBSFn-V136]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 136
Dhammapada Dhp. 137
巴利原典 (PTS) [1]
137. Yo daṇḍena adaṇḍesu appaduṭṭhesu dussati
Dasannamaññataraṃ ṭhānaṃ khippameva nigacchati.
巴利原典 (CSCD) [2]
137. Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;
Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 一三七 若以刀杖害,無惡無害者,十事中一種,彼將迅速得。 [LChnFn10-02][LChnFn10-03][MettFn10-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
137 若人以棍棒傷害無害、不應受到傷害的人,
他會很快就遭受到十種事情之一:
漢譯(周金言 譯, 白話文版) [13]
人若用武器傷害無害且不應該被傷害 [dhp-a-137-note] 的人,
會很快受到以下十苦: (偈 137)
1. 極端痛苦、 2. 災害、 3. 身體傷害、 4. 病痛、 5. 失心狂亂、
6. 國王懲罰、 7. 重大刑罰、 8. 眷屬離散、9. 財產破滅、 10. 火燒家宅。
死亡後,更往生地獄。 (偈 138)/ (偈 139)/ (偈 140)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:枉杖良善,妄讒無罪,其殃十倍,災迅無赦T04, 565b
  2. 法句譬喻經:撾杖良善,妄讒無罪,其殃十倍,,災迅無赦T04, 591c
  3. 出曜經:無過而強輕,無恚而強侵,當於十品處,便當趣於彼T04, 746a
  4. 法集要頌經:無過而強輕,無恚而強侵,當於十品處,便當趣於彼T04,792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO OFFENDS THE INNOCENT COMES TO GRIEF

  1. He who with the rod harms the rodless and harmless, 6 soon will come to one of these states:
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states:
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 137 He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:
英譯(Cited from DLMBS) [12]
DhP 137
Who offends with a stick somebody who is uncorrupted and without violence,
he will quickly go to one of the ten states:
[continued in DhP 138] [DLMBSFn-V137]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 137
Dhammapada Dhp. 138
巴利原典 (PTS) [1]
138. Vedanaṃ pharusaṃ jāniṃ sarīrassa ca bhedanaṃ
Garukaṃ vāpi ābādhaṃ cittakkhepaṃ va pāpuṇe.
巴利原典 (CSCD) [2]
138. Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ [sarīrassa pabhedanaṃ (syā.)];
Garukaṃ vāpi ābādhaṃ, cittakkhepañca [cittakkhepaṃ va (sī. syā. pī.)] pāpuṇe.
漢譯( 了參 法師 譯, 文言文版) [3] 一三八 極苦痛失財,身體被損害,或重病所逼,或失心狂亂。 [MettFn10-09]
漢譯( 敬法 法師 譯, 白話文版) [4] 138 他會遭受劇痛,或身體傷殘,或重病,或心失常,
漢譯(周金言 譯, 白話文版) [13]
人若用武器傷害無害且不應該被傷害 [dhp-a-137-note] 的人,
會很快受到以下十苦: (偈 137)
1. 極端痛苦、 2. 災害、 3. 身體傷害、 4. 病痛、 5. 失心狂亂、
6. 國王懲罰、 7. 重大刑罰、 8. 眷屬離散、9. 財產破滅、 10. 火燒家宅。
死亡後,更往生地獄。 (偈 138)/ (偈 139)/ (偈 140)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生受酷痛,形體毀折,自然惱病,失意恍惚T04,565b
  2. 法句譬喻經:生受酷痛,形體毀折,自然惱病,失意恍忽T04, 591c
  3. 出曜經:痛痒語麤獷,此形必壞敗,眾病所酷切,心亂而不定T04, 746a
  4. 法集要頌經:痛癢語麤獷,此形必壞敗,眾病所逼切,心亂而不定T04,792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 138-140. He will be subject to acute pain, [NāradaFn10-07] disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, [NāradaFn10-08] or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 138-140. Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 138 He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,
英譯(Cited from DLMBS) [12]
DhP 138
[continued from DhP 137]
He would get harsh pain, loss of property, and bodily injury,
serious illness, or derangement of mind.
[continued in DhP 139] [DLMBSFn-V138]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 138
Dhammapada Dhp. 139
巴利原典 (PTS) [1]
139. Rājato vā upassaggaṃ abbhakkhānaṃ va dāruṇaṃ
Parikkhayaṃ va ñātīnaṃ bhogānaṃ va pabhaṅguraṃ
巴利原典 (CSCD) [2]
139. Rājato vā upasaggaṃ [upassaggaṃ (sī. pī.)], abbhakkhānañca [abbhakkhānaṃ va (sī. pī.)] dāruṇaṃ;
Parikkhayañca [parikkhayaṃ va (sī. syā. pī.)] ñātīnaṃ, bhogānañca [bhogānaṃ va (sī. syā. pī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka.)].
漢譯( 了參 法師 譯, 文言文版) [3] 一三九 或為王迫害,或被誣重罪,或眷屬離散,或破滅財產。 [LChnFn10-04][MettFn10-09]
漢譯( 敬法 法師 譯, 白話文版) [4] 139 或遇王難,或被嚴重誣陷,或親人被滅,或破財,
漢譯(周金言 譯, 白話文版) [13]
人若用武器傷害無害且不應該被傷害 [dhp-a-137-note] 的人,
會很快受到以下十苦: (偈 137)
1. 極端痛苦、 2. 災害、 3. 身體傷害、 4. 病痛、 5. 失心狂亂、
6. 國王懲罰、 7. 重大刑罰、 8. 眷屬離散、9. 財產破滅、 10. 火燒家宅。
死亡後,更往生地獄。 (偈 138)/ (偈 139)/ (偈 140)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人所誣咎,或縣官厄,財產耗盡,親戚離別T04, 565b
  2. 法句譬喻經:人所誣者,或縣官厄,財產耗盡,親戚離別T04, 591c
  3. 出曜經:宗族別離散,財貨費耗盡,王者所劫掠,所願不從意T04, 746b
  4. 法集要頌經:宗族別離散,財貨費耗盡,為賊所劫掠,所願不從意T04, 792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 138-140. He will be subject to acute pain, [NāradaFn10-07] disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, [NāradaFn10-08] or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 138-140. Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 139 Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures,
英譯(Cited from DLMBS) [12]
DhP 139
[continued from DhP 138]
Or a trouble from the king, and cruel accusations,
or loss of relatives, or destruction of wealth.
[continued in DhP 140] [DLMBSFn-V139]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 139
Dhammapada Dhp. 140
巴利原典 (PTS) [1]
140. Atha vāssa agārāni aggi ḍahati pāvako
Kāyassa bhedā duppañño nirayaṃ so upapajjati.
巴利原典 (CSCD) [2]
140. Atha vāssa agārāni, aggi ḍahati [ḍayhati (ka.)] pāvako;
Kāyassa bhedā duppañño, nirayaṃ sopapajjati [so upapajjati (sī. syā.)].
漢譯( 了參 法師 譯, 文言文版) [3] 一四0 或彼之房屋,為劫火焚燒。癡者身亡後,復墮於地獄。 [MettFn10-09]
漢譯( 敬法 法師 譯, 白話文版) [4] 140 或其家被火燒毀。身體毀壞後,愚人將墮入地獄。
漢譯(周金言 譯, 白話文版) [13]
人若用武器傷害無害且不應該被傷害 [dhp-a-137-note] 的人,
會很快受到以下十苦: (偈 137)
1. 極端痛苦、 2. 災害、 3. 身體傷害、 4. 病痛、 5. 失心狂亂、
6. 國王懲罰、 7. 重大刑罰、 8. 眷屬離散、9. 財產破滅、 10. 火燒家宅。
死亡後,更往生地獄。 (偈 138)/ (偈 139)/ (偈 140)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:舍宅所有,災火焚燒,死入地獄,如是為十T04, 565b
  2. 法句譬喻經:舍宅所有,災火焚燒,死入地獄,如是為十T04, 591c
  3. 出曜經:或復無數變,為火所焚燒,身壞無智慧,亦趣於十品T04, 746b
  4. 法集要頌經:或復無數變,為火所焚燒,身壞無智慧,亦趣於十品T04, 792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 138-140. He will be subject to acute pain, [NāradaFn10-07] disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, [NāradaFn10-08] or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 138-140. Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 140 Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.
英譯(Cited from DLMBS) [12]
DhP 140
[continued from DhP 139]
Or then a blazing fire will burn his houses.
And after death this fool will be reborn in hell. [DLMBSFn-V140]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 140
Dhammapada Dhp. 141
巴利原典 (PTS) [1]
141. Na naggacariyā na jaṭā na paṅkā
Nānāsakā thaṇḍilasāyikā vā
Rājo ca jallaṃ ukkuṭikappadhānaṃ
Sodhenti maccaṃ avitiṇṇakaṅkhaṃ.
巴利原典 (CSCD) [2]
141. Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā;
Rajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一四一 非裸行結髮,非塗泥絕食,臥地自塵身,非以蹲踞(住),不斷疑惑者,能令得清淨。 [LChnFn10-05][LChnFn10-06][MettFn10-10][MettFn10-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
141 不是裸行,不是結髮,不是以泥塗身,不是睡在露
天之下,不是以灰塵塗身,也不是蹲著勤修能夠清
淨還未破除疑惑的人。
漢譯(周金言 譯, 白話文版) [13] 人若不能斷除疑惑的話,即使赤身露體、結髮、塗泥、絕食、睡地上、不沐浴、塵土污身,右膝著地作苦行,也不能證得清淨。 (偈 141)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖裸剪髮,被服草衣,沐浴踞石,奈疑結何T04, 565b
  2. 法句譬喻經:雖裸剪髮,被服草衣,沐浴踞石,奈疑結何T04, 592b
  3. 出曜經:所謂梵志,不但倮形,居嶮臥棘,名為梵志T04, 768c
  4. 法集要頌經:所謂梵志者,不但在裸形,居險臥荊棘,而名為梵志T04, 798a
5. 根本說一切有部毘奈耶出家事:露形與長髮,塗灰并斷食,地臥澡浴身,蹲踞及邪念。此等諸邪法,終不免生死,唯除真妙法,莊嚴於自身。正見住思惟,當斷貪瞋等,慈悲行喜捨,有情命不斷。勤修於學處,此是真沙門,亦是婆羅門,是不苾芻性T23, 1036b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EXTERNAL PENANCES CANNOT PURIFY A PERSON

  1. Not wandering naked, [NāradaFn10-09] nor matted locks, [NāradaFn10-10] nor filth, [NāradaFn10-11] nor fasting, [NāradaFn10-12] nor lying on the ground, [NāradaFn10-13] nor dust, [NāradaFn10-14] nor ashes, [NāradaFn10-15] nor striving squatting on the heels, [NāradaFn10-16] can purify a mortal who has not overcome doubts. [NāradaFn10-17]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

141-142

Neither nakedness nor matted hair
nor mud nor the refusal of food
nor sleeping on the bare ground
nor dust & dirt nor squatting austerities
cleanses the mortal
who's not gone beyond doubt.

If, though adorned, one lives in tune
with the chaste life
 — calmed, tamed, & assured —
having put down the rod toward all beings,
he's a contemplative
     a brahman
     a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
141
He wanders nude;
Abstains from food;
His filthy body’s smearings too.

He plaits his locks;
On heels he squats;
The earth is all the bed he’s got.

Such acts won’t clean
This mortal being
In whom is doubt still lingering.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 141 Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.
英譯(Cited from DLMBS) [12]
DhP 141
Not wandering around naked, not matted hair, not mud on the body,
not fasting, nor lying on the bare ground,
dust and sweat, sitting on one's heels -
nothing can purify a mortal who has not overcome his doubts. [DLMBSFn-V141]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 141
Dhammapada Dhp. 142
巴利原典 (PTS) [1]
142. Alaṅkato ce'pi samaṃ careyya
Santo danto niyato brahmacārī
Sabbesu bhūtesu nidhāya daṇḍaṃ
So brāhmaṇo so samaṇo sa bhikkhu.
巴利原典 (CSCD) [2]
142. Alaṅkato cepi samaṃ careyya, santo danto niyato brahmacārī;
Sabbesu bhūtesu nidhāya daṇḍaṃ, so brāhmaṇo so samaṇo sa bhikkhu.
漢譯( 了參 法師 譯, 文言文版) [3] 一四二 嚴身住寂靜,調御而克制,必然修梵行,不以刀杖等,加害諸有情,彼即婆羅門,彼即是沙門,彼即是比丘。 [LChnFn10-07][MettFn10-12]
漢譯(周金言 譯, 白話文版) [13] 即使穿著華麗、而內心平和、不貪愛、克制欲望、確信四果、修習梵行,不傷害有情眾生的人,就是婆羅門、沙門、比丘。 (偈 142)
漢譯( 敬法 法師 譯, 白話文版) [4]
142 雖然莊嚴其身,若他平靜過活、
寧靜且已調服、確定及行梵行、
對於一切眾生,已放下了傷害,
他就是婆羅門,是沙門是比丘。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自嚴以修法,滅損受淨行,杖不加群生,是沙門道人T04, 565b
  2. 出曜經:棄身無猗,不誦異言,兩行以除,是謂梵志。T04, 769b
  3. 法集要頌經:棄身無依倚,不誦異法言,惡法而盡除,是名為梵志T04, 798a
4. 出家事:若人作惡業,修善而能滅,彼能照世間,如日出雲翳T23, 1039b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOT BY EXTERNAL APPEARANCE DOES ONE BECOME HOLY

  1. Though gaily decked, if he should live in peace, (with passions) subdued, (and senses) controlled, certain [NāradaFn10-18] (of the four Paths of Sainthood), perfectly pure, [NāradaFn10-19] laying aside the rod (in his relations) towards all living beings, [NāradaFn10-20] a Brāhmaṇa [NāradaFn10-21] indeed is he, an ascetic [NāradaFn10-22] is he, a bhikkhu [NāradaFn10-23] is he. [NāradaFn10-24]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

141-142

Neither nakedness nor matted hair
nor mud nor the refusal of food
nor sleeping on the bare ground
nor dust & dirt nor squatting austerities
cleanses the mortal
who's not gone beyond doubt.

If, though adorned, one lives in tune
with the chaste life
 — calmed, tamed, & assured —
having put down the rod toward all beings,
he's a contemplative
     a brahman
     a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
142
If he’s chaste and restrained,
If he’s calmed and he’s tamed,
From the hurting of all forms of life he abstains:
Though this man walks his way
Well-adorned and arrayed,
He can ‘brahman’ or ‘monk’ or ‘ascetic’ be named.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 142 He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).
英譯(Cited from DLMBS) [12]
DhP 142
Even if one would walk around like an adorned man,
[but he would be] peaceful, self-controlled, restrained and pure,
having given up punishing of all living beings,
he is a Brahmin, he is a recluse, he is a monk. [DLMBSFn-V142]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 142
Dhammapada Dhp. 143
巴利原典 (PTS) [1]
143. Hirīnisedho puriso koci lokasmiṃ vijjati
Yo nindaṃ apabodhati asso bhadro kasāmiva.
巴利原典 (CSCD) [2]
143. Hirīnisedho puriso, koci lokasmi vijjati;
Yo niddaṃ [nindaṃ (sī. pī.) saṃ. ni. 1.18] apabodheti [apabodhati (sī. syā. pī.)], asso bhadro kasāmiva.
漢譯( 了參 法師 譯, 文言文版) [3] 一四三 以慚自禁者,世間所罕有,彼善避羞辱,如良馬避鞭。 [MettFn10-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
143 於世間很難找到,會羞於為惡的人,
他避免令人指責,如良馬避免鞭打。
漢譯(周金言 譯, 白話文版) [13]

世間有羞恥心,克制自己,不造惡業,時時保持清醒的人,十分稀少;他們如同良馬,不犯錯而避免受鞭打。 (偈143)

人應當像良馬加鞭般精進修持,並且以信、戒、精進、正定、分別正法、明行足、正念消滅大苦。 (偈144)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:世儻有人,能知慚愧,是名誘進,如策良馬T04, 565b
  2. 出曜經:慚愧之人,智慧成就,是易誘進,如策良馬T04, 711c
  3. 法集要頌經:若人有慚愧,智慧可成就,是故易誘進,如策於良馬T04,786c
4. 雜阿含經:常習慚愧心,此人實希有,能遠離諸惡,如顧鞭良馬T02, 154a
5. 別譯雜阿含:一切世間人,少能修慚愧,能遠離諸惡,猶彼調乘馬T02,435b
6. 佛說孛經抄:世儻有人,能知慚愧,是易誘進,如策良馬T17, 733a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE MODEST ARE RARE IN THIS WORLD

  1. (Rarely) is found in this world anyone who, restrained by modesty, avoids reproach, as a thorough-bred horse (avoids) the whip. [NāradaFn10-25]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

143 [ThaniSFn-V143]

Who in the world
is a man constrained by conscience,
who awakens         to censure
like a fine stallion    to the whip?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
143
A human restrained
By his feelings of shame
Will avoid being blamed,
Like a horse that’s well-tamed
Doesn’t suffer the pain
Of the lash of a cane.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 143 Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?
英譯(Cited from DLMBS) [12]
DhP 143
In this world, does there exist a person restrained by conscience,
who avoids blame, like a good horse avoids a whip? [DLMBSFn-V143]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 143
Dhammapada Dhp. 144
巴利原典 (PTS) [1]
144. Asso yathā bhadro kasāniviṭiṭho
Ātāpino saṃvegino bhavātha
Saddhāya sīlena ca vīriyena ca
Samādhinā dhammavinicchayena ca
Sampannavijjācaraṇā patissatā
Pahassatha dukkhamidaṃ anappakaṃ.
巴利原典 (CSCD) [2]
144. Asso yathā bhadro kasāniviṭṭho, ātāpino saṃvegino bhavātha;
Saddhāya sīlena ca vīriyena ca, samādhinā dhammavinicchayena ca;
Sampannavijjācaraṇā patissatā, jahissatha [pahassatha (sī. syā. pī.)] dukkhamidaṃ anappakaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一四四 如良馬加鞭,當奮勉懺悔。以信戒精進,以及三摩地,善分別正法,以及明行足,汝當念勿忘,消滅無窮苦。 [LChnFn10-08][MettFn10-13][MettFn10-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
144 如良馬受到鞭策,你應勤奮及悚懼。
以信以戒及精進,以定以及抉擇法、
具足明行與正念,解脫這無量之苦。
漢譯(周金言 譯, 白話文版) [13]

世間有羞恥心,克制自己,不造惡業,時時保持清醒的人,十分稀少;他們如同良馬,不犯錯而避免受鞭打。 (偈143)

人應當像良馬加鞭般精進修持,並且以信、戒、精進、正定、分別正法、明行足、正念消滅大苦。 (偈144)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如策善馬,進道能遠,人有信戒。定意精進,受道慧成,便滅眾苦T04, 565b
  2. 法句經:如馬調軟,隨意所如,信戒精進,定法要具。明行成立。忍和意定,是斷諸苦,隨意所如T04, 570c
  3. 出曜經:如馬調軟,隨意所如,信戒精進,定法要具,忍和意定,是斷諸苦T04,711b
  4. 法集要頌經:譬馬調能軟,隨意如所行,信戒及精進,定法要具足。獲法第一義,利用故無窮,一心行和忍,得免輪迴苦T04,786c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE VIRTUOUS AND GET RID OF SUFFERING

  1. Like a thorough-bred horse touched by the whip, even so be strenuous and zealous. By confidence, by virtue, by effort, by concentration, by investigation of the Truth, by being endowed with knowledge and conduct, [NāradaFn10-26] and by being mindful, get rid of this great suffering.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

144

Like a fine stallion
struck with a whip,
be ardent & chastened.
Through conviction
  virtue, persistence,
  concentration, judgment,
consummate in knowledge & conduct,
  mindful,
you'll abandon this not-insignificant pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
144
Like a horse one might train
That’s aroused with a cane,
You must smother your vast tribulation:

Be zealous, one-pointed and cultivate purity;
Trust, have composure, be mindful, have energy!
Blessed with discernment,
Endowed with good conduct,
Make effort in Dhamma enquiry.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 144 Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.
英譯(Cited from DLMBS) [12]
DhP 144
Be like a good horse when touched by a whip - strenuous and anxious.
By faith, virtue, effort and concentration, by investigation of truth,
by having knowledge and conduct, by being mindful abandon this big suffering. [DLMBSFn-V144]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 144
Dhammapada Dhp. 145
巴利原典 (PTS) [1]
145. Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti subbatā.

Daṇḍavaggo dasamo.

巴利原典 (CSCD) [2]
145. Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;
Dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā.

Daṇḍavaggo dasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一四五 灌溉者引水,箭匠之矯箭,木匠之繩木,善行者自御。 [NandFn10-01]

刀杖品第十

漢譯( 敬法 法師 譯, 白話文版) [4]
145 治水者疏導水流,矢師們矯正箭矢,
木匠們修飾木材,善行者調服自己。

懲罰品第十完畢

漢譯(周金言 譯, 白話文版) [13] 灌溉的人引導水,製作弓箭的人矯直弓箭,木匠彎曲木材,德行具足的人調御自己。 (偈 145)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:弓工調角,水人調船,巧匠調木,智者調身T04, 564a
  2. 法句譬喻經:弓工調角,水人調船,巧匠調木,智者調身T04, 587b
  3. 出曜經:水人調船,弓師調角,巧匠調木,智人調身T04, 707c
  4. 法集要頌經:水工調舟船,弓師能調角,巧匠樂調木,智者能調身T04, 785c
5. 雜阿含經:利刀以水石,直箭以溫火,治材以斧斤,自調以黠慧T02, 281b
6. 增壹阿含經:弓師能調角,水人能調船,巧匠調其木,智者自調身T02, 721b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE GOOD CONTROL THEMSELVES

  1. Irrigators lead the waters. Fletchers bend the shafts. Carpenters bend the wood. The virtuous control themselves. [NāradaFn10-27]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

145

Irrigators guide    the water.
Fletchers shape     the arrow shaft.
Carpenters shape    the wood.
Those of good practices control
                 themselves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
145
Farmers channel water;
Craftsmen fashion timber;
Fletchers trim their arrowshafts;
Those of virtue train themselves.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 145 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.
英譯(Cited from DLMBS) [12]
DhP 145
Irrigators lead water. Arrow-makers bend arrow-shaft.
Carpenters bend wood. Virtuous ones master themselves. [DLMBSFn-V145]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 145
Dhammapada Dhp. 146
巴利原典 (PTS) [1]
  1. Jarāvaggo.
146. Ko nu hāso kimānando niccaṃ pajjalite sati146
Andhakārena onaddhā padīpaṃ na gavessatha.
巴利原典 (CSCD) [2]

11. Jarāvaggo

146. Ko nu hāso [kinnu hāso (ka.)] kimānando, niccaṃ pajjalite sati;
Andhakārena onaddhā, padīpaṃ na gavesatha.
漢譯( 了參 法師 譯, 文言文版) [3]

十一、老品

一四六 常在燃燒中,何喜何可笑?幽暗之所蔽,何不求光明? [LChnFn11-01][LChnFn11-02][LChnFn11-03][MettFn11-01][MettFn11-02][NandFn11-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十一:老品

146 (世間)常常在燃燒,為何笑為何高興?
當被黑暗覆蔽時,為何不尋求明燈?
漢譯(周金言 譯, 白話文版) [13]

第十一品--老品

貪愛與無明充塞世間,如同陷入火燄燃燒之中,有什麼值得歡笑,值得高興呢?世間為黑暗所遮蔽,人為什麼不追求光明呢? (偈 146)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:何喜何笑,命常熾然,深弊幽冥,不如求錠T04, 565b
  2. 法句譬喻經:何喜何笑,念常熾然,深蔽幽冥,不如求錠T04, 592c
  3. 出曜經:何憙何笑,念常熾然,深蔽幽冥,而不求錠T04, 611c
  4. 法集要頌經:如燭熾焰時,擲物在暗處,不使智燈尋,恒為煩惱覆T04,777a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 11 Old Age

SEEK THE LIGHT

  1. What is laughter, what is joy, when the world is ever burning? [NāradaFn11-01] Shrouded by darkness, would you not seek the light?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XI Old Age

146. When this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, will you not see the light?

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

Dhp XI Aging

146

What laughter, why joy,
when constantly aflame?
  Enveloped in darkness,
don't you look for a lamp?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 11 Decay

146a
For what the mirth and jubilation
In this endless conflagration?

146b
Blind in the black of the night:
Won’t you endeavour to seek for a light?
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XI: Old Age

146 How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness?

英譯(Cited from DLMBS) [12]

Chapter 11: The Old Age

DhP 146
What laughter? Why joy? When everything is constantly burning?
Covered by darkness, you do not seek light? [DLMBSFn-V146]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 146
Dhammapada Dhp. 147
巴利原典 (PTS) [1]
147. Passa cittakataṃ bimbaṃ arukāyaṃ samussitaṃ
Āturaṃ bahusaṅkappaṃ yassa natthi dhuvaṃ ṭhiti.
巴利原典 (CSCD) [2]
147. Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;
Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.
漢譯( 了參 法師 譯, 文言文版) [3] 一四七 觀此粉飾身;瘡傷一堆骨,疾病多思惟,絕非常存者。 [LChnFn11-04][LChnFn11-05][LChnFn11-06][MettFn11-03][MettFn11-04][NandFn11-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
147 看這裝飾美麗的身體,一堆瘡痍一堆組成物,
多病與受到諸多思念,於它沒什麼恆常存在。
漢譯(周金言 譯, 白話文版) [13] 請好好觀察這外表美麗的色身,實際上是一身的傷痛,一堆的骨頭,疾病、貪念不斷,一切皆無常。 (偈 147)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見身形範,倚以為安,多想致病,豈知非真T04, 565b
  2. 法句譬喻經:見身形範,倚以為安,多想致病,豈知不真T04,592c
  3. 出曜經:如是當觀身,眾病之所因,病與愚合會,焉能可恃怙T04, 738b
  4. 法集要頌經:如是當觀身,眾病之所因,病與愚合會,焉能可恃怙T04, 791c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FOUL IS THIS GAILY DECKED BODY

  1. Behold this beautiful body, a mass of sores, a heaped-up (lump), diseased, much thought of, in which nothing lasts, nothing persists. [NāradaFn11-02]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 147. Behold this body — a painted image, a mass of heaped up sores, infirm, full of hankering — of which nothing is lasting or stable!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

147

Look at the beautified image,
a heap of festering wounds, shored up:
ill, but the object
  of many resolves,
where there is nothing
  lasting or sure.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
147
Look at this beautified puppet,
Haughty and full of supposing;
Orifice-marked(1), full of sickness;
Unstable, with nothing enduring. [VaradoFn-V147]
英譯(Translated from the Pali by Friedrich Max Müller) [10] 147 Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!
英譯(Cited from DLMBS) [12]
DhP 147
Look at this mind-created image, a compounded heap of sores,
diseased, with many plans, which does not have any permanence or stability. [DLMBSFn-V147]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 147
Dhammapada Dhp. 148
巴利原典 (PTS) [1]
148. Parijiṇṇamidaṃ rūpaṃ roganiḍḍhaṃ pabhaṅguraṃ
Bhijjati pūtisandeho maraṇantaṃ hi jīvitaṃ.
巴利原典 (CSCD) [2]
148. Parijiṇṇamidaṃ rūpaṃ, roganīḷaṃ [roganiḍḍhaṃ (sī. pī.), roganiddhaṃ (syā.)] pabhaṅguraṃ;
Bhijjati pūtisandeho, maraṇantañhi jīvitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一四八 此衰老形骸,病藪而易壞;朽聚必毀滅,有生終歸死。 [MettFn11-05][NandFn11-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
148 此身已徹底衰老,是一巢病並毀壞。
這堆不淨分解時,生命結束於死亡。
漢譯(周金言 譯, 白話文版) [13] 色身實在是疾病的淵藪,容易損壞,終究會衰老不堪,這腐朽的色身終必毀滅,有生就有死。 (偈 148)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:老則色衰,病無光澤,皮緩肌縮,死命近促T04, 565b
  2. 法句譬喻經:老則色衰,病無光澤,皮緩肌縮,死命近促T04, 592c
  3. 法句經:老則色衰,所病自壞,形敗腐朽,命終其然T04, 559a
  4. 出曜經:老則色衰,所病自壞,形敗腐朽,命終其然T04, 622b
5. 修行本起經:老則色衰,病無光澤,皮緩肌縮,死命近促T03, 466c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIFE ENDS IN DEATH

  1. Thoroughly worn out is this body, a nest of diseases, perishable. This putrid mass breaks up. Truly, life ends in death.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 148. Fully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for death is the end of life.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

148

Worn out is this body,
a nest of diseases, dissolving.
This putrid conglomeration
is bound to break up,
for life is hemmed in with death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
148
Decayed is your delicate frame,
A nest of disease and affliction.
This odious lump falls apart,
And this life, indeed, comes to extinction.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 148 This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.
英譯(Cited from DLMBS) [12]
DhP 148
Decayed is this body, a frail nest of diseases.
This foul mass breaks up. Indeed, the life ends in death. [DLMBSFn-V148]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 148
Dhammapada Dhp. 149
巴利原典 (PTS) [1]
149. Yānimāni apatthāni alāpūneva sārade
Kāpotakāni aṭṭhīni tāni disvāna kā rati.
巴利原典 (CSCD) [2]
149. Yānimāni apatthāni [yānimāni apatthāni (sī. syā. pī.), yānimāni’paviddhāni (?)], alābūneva [alāpūneva (sī. syā. pī.)] sārade;
Kāpotakāni aṭṭhīni, tāni disvāna kā rati.
漢譯( 了參 法師 譯, 文言文版) [3] 一四九 猶如葫盧瓜,散棄於秋季,骸骨如鴿色,觀此何可樂? [NandFn11-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
149 這些白骨像秋天丟棄的葫蘆,
見到它們又有什麼可喜的呢?
漢譯(周金言 譯, 白話文版) [13] 鴿色的人身骸骨,就像秋天散棄在地的葫蘆瓜,所以,何必貪戀色身呢? (偈 149)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身死神徒,如御棄車,肉消骨散,身何可怙T04, 565c
  2. 法句譬喻經:身死神徒,如御棄車,肉消骨散,身何可怙T04, 592c
  3. 出曜經:諸有形器,散在諸方,骨色如鴿,斯有何樂T04, 612a
  4. 法集要頌經:人身有形器,棄散在諸方,骸骨如鴿色,觀斯有何樂T04, 777a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WHAT DELIGHT IN SEEING WHITE BONES?

  1. Like gourds cast away in autumn are these dove-hued bones. What pleasure is there in looking at them?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 149. These dove-colored bones are like gourds that lie scattered about in autumn. Having seen them, how can one seek delight?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

149

On seeing these bones
  discarded
like gourds in the fall,
  pigeon-gray:
         what delight?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
149
Your beloved’s grey bones, long-discarded,
Like slender white gourds from the harvest:
You wistfully view them with far-away eyes.
What is the pleasure in them you descry?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 149 Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?
英譯(Cited from DLMBS) [12]
DhP 149
Those gray bones, thrown away like pumpkins in fall.
Seeing them, what love can there be? [DLMBSFn-V149]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 149
Dhammapada Dhp. 150
巴利原典 (PTS) [1]
150. Aṭṭhīnaṃ nagaraṃ kataṃ maṃsalohitalepanaṃ
Yattha jarā ca maccu ca māno makkho ca ohito.
巴利原典 (CSCD) [2]
150. Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;
Yattha jarā ca maccu ca, māno makkho ca ohito.
漢譯( 了參 法師 譯, 文言文版) [3] 一五0 此城骨所建,塗以血與肉,儲藏老與死,及慢並虛偽。 [LChnFn11-07][LChnFn11-08][MettFn11-06][MettFn11-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
150 此城以骨建,以血肉包裝;
其中藏老死、我慢與藐視。
漢譯(周金言 譯, 白話文版) [13] 此城(色身) 為骨頭搭建而成,並塗上血與肉,其中充滿老死,驕慢與虛偽 [dhp-a-150-note] 。 (偈 150)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身為如城,骨幹肉塗,生至老死,但藏恚慢T04, 565c
  2. 出曜經:骨幹以為城,肉血而塗之,根門盡開張,結賊得縱逸T04, 706b
  3. 法集要頌經:骨幹以為城,肉血而塗飾,門根盡開張,結賊得縱逸T04,785b
4. 根本說一切有部毘奈耶雜事:身城骨牆壁,血肉作塗泥,畫綵貪瞋癡,隨處而莊飾。可惡骨身城,血肉相連合,常被惡知識,內外苦相煎T24, 260b
5. 瑜伽師地論:有城骨為牆,筋肉而塗飾,其中有貪恚,慢覆所任持T30, 383a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THIS BODY IS COMPOSED OF FLESH AND BLOOD

  1. Of bones is (this) city made, plastered with flesh and blood. Herein are stored decay, death, conceit, and detraction.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 150. This city (body) is built of bones, plastered with flesh and blood; within are decay and death, pride and jealousy.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

150

A city made of bones,
plastered over with flesh & blood,
whose hidden treasures are:
  pride & contempt,
  aging & death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
150
Of bones is this citadel made;
With meat and with blood it is swathed;
Senescence and death wait inside –
And vilification and pride.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 150 After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.
英譯(Cited from DLMBS) [12]
DhP 150
There is a city made of bones, plastered with flesh and blood,
where there are deposited old age, death, conceit and hypocrisy. [DLMBSFn-V150]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 150
Dhammapada Dhp. 151
巴利原典 (PTS) [1]
151. Jīranti ve rāja rathā sucittā
Atho sarīrampi jaraṃ upeti.
Satañca dhammo na jaraṃ upeti
Santo have sabbhi pavedayanti.
巴利原典 (CSCD) [2]
151. Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;
Satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.
漢譯( 了參 法師 譯, 文言文版) [3] 一五一 盛飾王車亦必朽,此身老邁當亦爾。唯善人法不老朽,善人傳示於善人。 [LChnFn11-09][MettFn11-08][NandFn11-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
151 莊嚴的王車亦終須損壞,人體也一樣會變得衰老,
然而善人之法不會老化,眾善人的確會互相說示。 [CFFn11-01]
漢譯(周金言 譯, 白話文版) [13] 即使王室華麗的車也會腐朽,色身也難免衰老,而善法永不衰老,聖者 [dhp-a-151-note] 如是說 [dhp-a-151-note2] 。 (偈 151)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:老則形變,喻如故車,法能除苦,宜以力學T04, 565c
  2. 出曜經:老則形變,喻如故車,法能除苦,宜以力學T04, 620b
  3. 法集要頌經:如囚被繫縛,所欲無能益,亦如朽故車,不久見破壞T04,777c
4. 雜阿含經:王所乘寶車,終歸有朽壞,此身亦復然,遷移會歸老。唯如來正法,無有衰老相,稟斯正法者,永到安隱處T02, 340a
5. 別譯雜阿含經:王車嚴飾盛,莊挍甚奇妙,久故色毀敗,如身必歸老,實法無衰老,展轉相付故T02, 397a
6. 修行本起經:老則形變,喻如故車,法能除苦,宜以力學T03, 466c
7. 菩薩所集論:此王車朽敗,身亦如是朽,真法不朽敗,於己而平均T28, 801c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RIGHTEOUSNESS DOES NOT WEAR AWAY

  1. Even ornamented royal chariots wear out. So too the body reaches old age. But the Dhamma [NāradaFn11-03] of the Good grows not old. Thus do the Good reveal it among the Good. [NāradaFn11-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 151. Even gorgeous royal chariots wear out, and indeed this body too wears out. But the Dhamma of the Good does not age; thus the Good make it known to the good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

151

Even royal chariots
well-embellished
get run down,
and so does the body
succumb to old age.
But the Dhamma of the good
doesn't succumb to old age:
the good let the civilized know.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
151
The state royal coaches decay:
The body to old age approaches.
The virtue of Dhamma does not waste away;
The calmed make this known to the righteous.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 151 The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,--thus do the good say to the good.
英譯(Cited from DLMBS) [12]
DhP 151
Beautiful king's chariots wear out. And also the body gets old.
But the teaching of the good ones does not get old. The good ones teach it to each other. [DLMBSFn-V151]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 151
Dhammapada Dhp. 152
巴利原典 (PTS) [1]
152. Appassutāyaṃ puriso balivaddo'va jīrati
Maṃsāni tassa vaḍḍhanti paññā tassa na vaḍḍhati.
巴利原典 (CSCD) [2]
152. Appassutāyaṃ puriso, balibaddhova [balivaddova (sī. syā. pī.)] jīrati;
Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.
漢譯( 了參 法師 譯, 文言文版) [3] 一五二 寡聞之(愚)人,生長如牡牛,唯增長筋肉,而不增智慧。 [NandFn11-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
152 這個少聞之人,如公牛般長大,
他的肌肉增長,其智慧不增長。
漢譯(周金言 譯, 白話文版) [13] 寡聞的人如同牡牛,只有筋肉滋生,智慧卻不增長。 (偈 152)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人之無聞,老若特牛,但長肌肥,無有智慧T04, 565c
  2. 法句譬喻經:人之無聞,老如特牛,但長肌肥,無有智慧T04, 598b
3. 雜阿含經063何用巨大身,多肉而無慧?此賢勝智慧,則為上士夫。
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE WITH LITTLE LEARNING LACKS WISDOM

  1. The man of little learning grows old like the ox. His muscles grow; his wisdom grows not.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 152. The man of little learning grows old like a bull. He grows only in bulk, but, his wisdom does not grow.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

152 [ThaniSFn-V152]

This unlistening man
matures like an ox.
His muscles develop,
his discernment     not.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
152
The man of small learning matures like an ox:
His body develops, his wisdom does not.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 152 A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.
英譯(Cited from DLMBS) [12]
DhP 152
The person without learning grows old like an ox.
His flesh grows; his wisdom does not. [DLMBSFn-V152]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 152
Dhammapada Dhp. 153
巴利原典 (PTS) [1]
153. Anekajāti saṃsāraṃ sandhāvissaṃ anibbisaṃ
Gahakārakaṃ gavesanto dukkhā jāti punappunaṃ.
巴利原典 (CSCD) [2]
153. Anekajātisaṃsāraṃ , sandhāvissaṃ anibbisaṃ;
Gahakāraṃ [gahakārakaṃ (sī. syā. pī.)] gavesanto, dukkhā jāti punappunaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一五三 經多生輪迴,尋求造屋者,但未得見之,痛苦再再生。 [LChnFn11-10][LChnFn11-11][MettFn11-09][NandFn11-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
153 在生死輪迴當中,我尋找了許多世
卻找不到造屋者,一再投生的確苦。
漢譯(周金言 譯, 白話文版) [13]

多生以來,我(佛陀本人)在輪迴中尋找,但找不到建造此屋舍的人 [dhp-a-153-note] ,不斷的輪迴實在苦啊! (偈 153)

造作屋舍的人啊!我已經找到你了!不要再造作屋舍了(不要再輪迴了)!我(佛陀)所有的椽(一切煩惱欲望)都已經毀壞,所有的棟樑(無明)都已經摧毀了,我已經證得非緣起法的涅槃了,一切貪愛都已經滅除了。 (偈 154)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生死無聊,往來艱難,意猗貪身,生苦無端T04, 565,c
  2. 法句譬喻經:生死無聊,往來艱難,意倚貪身,更苦無端T04, 598b
  3. 出曜經:生死無有量,往來無端緒,求於屋舍者,數數受胞胎T04, 759b
  4. 法集要頌經:生死無有量,往來無端緒,求於屋舍者,數數受胞胎T04,795b
5. 增壹阿含經:生死無數劫,流轉不可計,各各求所安,數數受苦惱T02,597a
6. 善見律:流轉非一生,走去無厭足,正覓屋住處,更生生辛苦T24,675c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CRAVING IS THE BUILDER OF THIS HOUSE

  1. Through many a birth I wandered in saṃsāra, [NāradaFn11-05] seeking, but not finding, the builder of the house. Sorrowful is it to be born again and again.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 153. Through many a birth in samsara have I wandered in vain, seeking the builder of this house (of life). Repeated birth is indeed suffering!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

153-154 [ThaniSFn-V153-154]

Through the round of many births I roamed
  without reward,
  without rest,
seeking the house-builder.
  Painful is birth
  again & again.

House-builder, you're seen!
You will not build a house again.
All your rafters broken,
the ridge pole dismantled,
immersed in dismantling, the mind
has attained to the end of craving.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
153 & 154

For lifetimes untold
Through samsara I’ve roamed
For the housebuilder seeking
But failing to meet him.

How great is the pain
Ever new births to gain!

But now, builder, you’re met;
No more homes you’ll erect.
For the rafters are fractured,
The ridgepole is shattered.

My mind, in forsaking
Conditioned causation,
Through craving’s destruction,
Has reached liberation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.
英譯(Cited from DLMBS) [12]
DhP 153
Through many rounds of rebirth have I ran, looking for the house-builder,
but not finding him. Painful is repeated rebirth. [DLMBSFn-V153]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 153
Dhammapada Dhp. 154
巴利原典 (PTS) [1]
154. Gahakāraka diṭṭho'si puna gehaṃ na kāhasi
Sabbā te phāsukā bhaggā gahakauṭaṃ visaṅkhitaṃ
Visaṅkhāragataṃ cittaṃ taṇhānaṃ khayamajjhagā.
巴利原典 (CSCD) [2]
154. Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā.
漢譯( 了參 法師 譯, 文言文版) [3] 一五四 已見造屋者!不再造於屋。椽桷皆毀壞,棟梁亦摧折。我既證無為,一切愛盡滅。 [LChnFn11-12][LChnFn11-13][LChnFn11-14][LChnFn11-15][NandFn11-08][LChnFn11-16][MettFn11-10][MettFn11-11][MettFn11-12][NandFn11-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
154 造屋者你已被見!你已不能再造屋。
你所有的椽已斷,你的橫梁已粉碎。
我心已證無為法,已經達到愛盡毀。 [CFFn11-02]
漢譯(周金言 譯, 白話文版) [13]

多生以來,我(佛陀本人)在輪迴中尋找,但找不到建造此屋舍的人 [dhp-a-153-note] , 不斷的輪迴實在苦啊! (偈 153)

造作屋舍的人啊!我已經找到你了!不要再造作屋舍了(不要再輪迴了)!我(佛陀)所有的椽(一切煩惱欲望)都已經毀壞,所有的棟樑(無明)都已經摧毀了,我已經證得非緣起法的涅槃了,一切貪愛都已經滅除了。 (偈 154)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:以觀此屋,更不造舍,梁棧已壞,臺閣摧折T04,759b
  2. 出曜經:心已離行,中間已滅,心為輕躁,難持難護T04, 759b
  3. 法集要頌經:以觀此居屋,更不造諸舍,梁棧看已壞,臺閣則摧折T04, 795b
  4. 法句經:慧以見苦,是故棄身,滅意斷行,愛盡無生T04, 565c
  5. 法句譬喻經:慧人見苦,是以弃身,滅意斷欲,愛盡無生T04, 598b
6. 增壹阿含經:設復見身已,意欲造舍宅,一切支節壞,形體不得全。心已離諸行,愛著永無餘,更不受此形,長樂涅槃中T02, 597b
7. 善見律毘婆沙:今已見汝屋,不復更作屋,一切脊肋骨,碎折不復生。心已離煩惱,愛盡至涅槃T24, 675c
8. 菩薩所集論:我已見屋室,更不起愛著,汝盡脇勒摧,屋舍皆壞敗T28,803a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. O house-builder! Thou art seen. Thou shalt build no house again. All thy rafters are broken. Thy ridge-pole is shattered. My mind has attained the unconditioned. Achieved is the end of craving.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 154. O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My mind has reached the Unconditioned; I have attained the destruction of craving. [BudRkFn-v153-154]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

153-154 [ThaniSFn-V153-154]

Through the round of many births I roamed
  without reward,
  without rest,
seeking the house-builder.
  Painful is birth
  again & again.

House-builder, you're seen!
You will not build a house again.
All your rafters broken,
the ridge pole dismantled,
immersed in dismantling, the mind
has attained to the end of craving.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
153 & 154

For lifetimes untold
Through samsara I’ve roamed
For the housebuilder seeking
But failing to meet him.

How great is the pain
Ever new births to gain!

But now, builder, you’re met;
No more homes you’ll erect.
For the rafters are fractured,
The ridgepole is shattered.

My mind, in forsaking
Conditioned causation,
Through craving’s destruction,
Has reached liberation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.
英譯(Cited from DLMBS) [12]
DhP 154
Oh, house-builder, you are seen! You will not build this house again!
All your ribs are broken; the roof is destroyed.
My mind is dissolute; I have attained the end of all cravings. [DLMBSFn-V154]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 154
Dhammapada Dhp. 155
巴利原典 (PTS) [1]
155. Acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
Jiṇṇakoñcā, va jhāyanti khīṇamaccheva pallale.
巴利原典 (CSCD) [2]
155. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;
Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.
漢譯( 了參 法師 譯, 文言文版) [3] 一五五 少壯不得財,並不修梵行,如池邊老鷺,無魚而萎滅。 [MettFn11-13][MettFn11-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
155 少壯時不修梵行,也沒有賺取財富;
他們像衰老的鷺,在無魚的池等死。
漢譯(周金言 譯, 白話文版) [13]

年輕的時候不修梵行,不儲存生活資糧的人,像池塘邊捕不到魚的老鷺,憔悴終老。 (偈155)

年輕的時候既不修梵行,又不為生活預存資糧的人,就像破損的弓,徒然悲歎過去。 (偈156)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不修梵行,又不富財,老如白鷺,守伺空池T04, 565c
  2. 法句譬喻經:不修梵行,又不富財,老如白鵠,守斯空池T04, 593a
  3. 出曜經:不修梵行,少不積財,如鶴在池,守故何益T04, 707a
  4. 法集要頌經:少不修梵行,至老不積財,鴛鴦守空池,守故有何益T04, 785c
5. 雜阿含經:不修於梵行,不得年少財,猶如老鵠鳥,守死於空池T02, 310a
6. 別譯雜阿含:少不修梵行,亦不聚財寶,猶如老鸛雀,棲止守空池T02,403b
7. 大毘婆沙論:少不修梵行,喪失聖財寶,今如二老鶴,共守一枯池T27, 660a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THEY REPENT WHO DO NOT PROGRESS MATERIALLY AND SPIRITUALLY

  1. They who have not led the Holy Life, who in youth have not acquired wealth, pine away like old herons at a pond without fish.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 155. Those who in youth have not led the holy life, or have failed to acquire wealth, languish like old cranes in the pond without fish.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

155-156

Neither living the chaste life
nor gaining wealth in their youth,
they waste away like old herons
in a dried-up lake
depleted of fish.

Neither living the chaste life
nor gaining wealth in their youth,
they lie around,
misfired from the bow,
sighing over old times.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
155
The old who, in their youth, neither took on the holy-life, nor made any savings, brood like old herons beside a fished-out lake.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 155 Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.
英譯(Cited from DLMBS) [12]
DhP 155
Those, who have not led the holy life, and have not obtained wealth while young,
ponder just like old herons in the lake without fish. [DLMBSFn-V155]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 155
Dhammapada Dhp. 156
巴利原典 (PTS) [1]
156. Acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
Senti cāpā'tikhittā'va purāṇāni anutthunaṃ.

Jarāvaggo ekādasamo.

巴利原典 (CSCD) [2]
156. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;
Senti cāpātikhīṇāva, purāṇāni anutthunaṃ.

Jarāvaggo ekādasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一五六 少壯不得財,並不修梵行,臥如破折弓,悲歎於過去。 [MettFn11-14]

老品第十一竟

漢譯( 敬法 法師 譯, 白話文版) [4]
156 少壯時不修梵行,也沒有賺取財富;
猶如破弓躺在地,悲嘆種種的過去。

老品第十一完畢

漢譯(周金言 譯, 白話文版) [13]

年輕的時候不修梵行,不儲存生活資糧的人,像池塘邊捕不到魚的老鷺,憔悴終老。 (偈155)

年輕的時候既不修梵行,又不為生活預存資糧的人,就像破損的弓,徒然悲歎過去。 (偈156)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:既不守戒,又不積財,老羸氣竭,思故何逮T04, 565c
  2. 法句譬喻經:既不守戒,又不積財,老羸氣竭,思故何逮T04, 593a
  3. 雜阿含經:不行梵行故,不得年少財,思惟古昔事,眠地如曲弓T02, 310a
  4. 出曜經:不修梵行,少不積財,愚者睡眠,守故不造T04, 706c
  5. 法集要頌經:少不修梵行,至老不積財,愚癡樂睡眠,由己不修善T04, 785c
6. 別譯雜阿含:不修於梵行,壯不聚財寶,念壯所好樂,住立如曲弓T02,403b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. They who have not led the Holy Life; who in youth have not acquired wealth, lie like worn-out bows, sighing after the past.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 156. Those who in youth have not lead the holy life, or have failed to acquire wealth, lie sighing over the past, like worn out arrows (shot from) a bow.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

155-156

Neither living the chaste life
nor gaining wealth in their youth,
they waste away like old herons
in a dried-up lake
depleted of fish.

Neither living the chaste life
nor gaining wealth in their youth,
they lie around,
misfired from the bow,
sighing over old times.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
156
The old who, in their youth, neither took on the holy-life, nor made any savings, lie on their backs lamenting the past, like misfired arrows.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 156 Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.
英譯(Cited from DLMBS) [12]
DhP 156
Those, who have not led the holy life, and have not obtained wealth while young,
lie just like arrows shot from a bow, moaning over the past. [DLMBSFn-V156]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 156
Dhammapada Dhp. 157
巴利原典 (PTS) [1]
  1. Attavaggo.
157. Attānaṃ ce piyaṃ jaññā rakkheyya naṃ surakkhitaṃ157
Tiṇṇamaññataraṃ yāmaṃ paṭijaggeyya paṇḍito.
巴利原典 (CSCD) [2]

12. Attavaggo

157. Attānañce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ;
Tiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3]

十二、自己品

一五七 若人知自愛,須善自保護。三時中一時,智者應醒覺。 [LChnFn12-01][MettFn12-01][MettFn12-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十二:自品

157 若人懂得愛惜自己,他應妥善地保護它。
三個階段的每一個,智者都應保持警覺。
漢譯(周金言 譯, 白話文版) [13]

第十二品--自己品

人若知道自愛,就應該妥善保護自己,在人生的三個階段裡 [dhp-a-157-note] ,智者時時醒覺。 (偈157)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自愛身者,慎護所守,悕望欲解,學正不寐T04, 565c
  2. 法句譬喻經:自愛身者,慎護所守,希望欲解,學正不寐T04, 593b
  3. 出曜經:夫欲自念者,善宜自守護,猶如防邊城,深塹固乃牢,失三離三者,智者宜自悟T04, 652b
4. 中本起經:自愛身者,慎護所守,調心正體,福應上天T04, 161a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 12 The Self

BE VIGILANT

  1. If one holds oneself [NāradaFn12-01] dear, one should protect oneself well. During every one of the three watches the wise man should keep vigil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XII The Self

157. If one holds oneself dear, one should diligently watch oneself. Let the wise man keep vigil during any of the three watches of the night.

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

Dhp XII Self

157 [ThaniSFn-V157]

If you hold yourself dear
then guard, guard yourself well.
The wise person would stay awake
  nursing himself
in any of the three watches of the night,
  the three stages of life.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 12 The Self

157
If we saw that the love for ourselves is not slight,
We’d watch over ourselves without lassitude.
Thus, the prudent, at least for one third of the night,
Should attend to themselves with solicitude.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XII: Self

157 If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.

英譯(Cited from DLMBS) [12]

Chapter 12: The Self

DhP 157
If someone holds oneself dear, let him guard himself very well.
In any of the three watches of the night let the wise one be watchful. [DLMBSFn-V157]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 157
Dhammapada Dhp. 158
巴利原典 (PTS) [1]
158. Attānameva paṭhamaṃ patirūpe nivesaye
Athaññamanusāseyya na kilisseyya paṇḍito.
巴利原典 (CSCD) [2]
158. Attānameva paṭhamaṃ, patirūpe nivesaye;
Athaññamanusāseyya, na kilisseyya paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3] 一五八 第一將自己,安置於正道,然後教他人;賢者始無過。 [NandFn12-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
158 首先應該讓自己,建立起適當之法,
然後才指導他人,如此智者沒污染。
漢譯(周金言 譯, 白話文版) [13] 智者自己先奉行正法,然後才教導他人,如此,才能免於犯錯。 (偈158)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:為身第一,常自勉學,利乃誨人,不惓則智T04, 565c
  2. 法句譬喻經:身為第一,當自勉學,利乃誨人,不惓則智T04, 593b
  3. 法句經:學當先求解,觀察別是非,受諦應誨彼,慧然不復惑T04, 559c
  4. 出曜經:先自正己,然後正人,夫自正者,乃謂為上T04,723b
  5. 出曜經:先自正己,然後正人,夫自正者,不侵智者T04, 723b
  6. 法集要頌經:先自而正己,然後正他人,若自而正者,乃謂之上士。先自而正己,然後正他人,若自而正者,不侵名真智T04, 788b
7. 十住毘婆沙論:若能自安身,在於善處者,然後安餘人,自同於所利T26,24b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ADVISERS SHOULD SET THE EXAMPLE FIRST

  1. Let one first establish oneself in what is proper, and then instruct others. Such a wise man will not be defiled. [NāradaFn12-02]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 158. One should first establish oneself in what is proper; then only should one instruct others. Thus the wise man will not be reproached.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

158

  First
he'd settle himself
in what is correct,
  only then
teach others.
He wouldn't stain his name
     : he is wise.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
158
Once you’ve established
Your own firm foundation
In ways that are proper
Train others thereafter.
For ‘learned exponents’
Should not have defilements . . .
英譯(Translated from the Pali by Friedrich Max Müller) [10] 158 Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.
英譯(Cited from DLMBS) [12]
DhP 158
Let one first establish oneself in what is proper,
and then instruct others. A wise one should not be impure. [DLMBSFn-V158]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 158
Dhammapada Dhp. 159
巴利原典 (PTS) [1]
159. Attānañce tathā kayirā yathaññamanusāsati
Sudanto vata dammetha attā hi kira duddamo.
巴利原典 (CSCD) [2]
159. Attānaṃ ce tathā kayirā, yathāññamanusāsati;
Sudanto vata dametha, attā hi kira duddamo.
漢譯( 了參 法師 譯, 文言文版) [3] 一五九 若欲誨他者,應如己所行(自)制乃制(他),克己實最難。 [NandFn12-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
159 正如指導別人那樣,自己也應該那樣做;
已調服者才可調人,自己的確很難調服。
漢譯(周金言 譯, 白話文版) [13] 人應該言行合一,克己的人才能調伏別人,事實上,克己甚難。 (偈159)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學先自正,然後正人,調身入慧,必遷為上T04, 565c
  2. 法句譬喻經:學先自正,然後正人,調身入慧,必遷為上T04, 593b
  3. 出曜經:先自正己,然後正人,夫自正者,乃謂為上T04, 723b
  4. 法集要頌經:先自而正己,然後正他人,若自而正者,乃謂之上士T04, 788b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ACT AS YOU INSTRUCT

  1. As he instructs others so should he himself act. Himself fully controlled, he should control (others); for oneself, indeed, is difficult to control.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 159. One should do what one teaches others to do; if one would train others, one should be well controlled oneself. Difficult, indeed, is self-control.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

159

If you'd mold yourself
the way you teach others,
then, well-trained,
go ahead & tame —
  for, as they say,
what's hard to tame is you
  yourself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
159
If, at first, he himself did behave
In the way that he others might train,
Himself thus being tamed, as a trainer he’s capable -
But taming oneself is a task that’s formidable.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 159 If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.
英譯(Cited from DLMBS) [12]
DhP 159
If only one always did what one advises others!
One well restrained can teach others. Indeed, it is difficult to control oneself. [DLMBSFn-V159]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 159
Dhammapada Dhp. 160
巴利原典 (PTS) [1]
160. Attā hi attano nātho kohi nātho paro siyā
Attanā'va sudantena nāthaṃ labhati dullabhaṃ.
巴利原典 (CSCD) [2]
160. Attā hi attano nātho, ko hi nātho paro siyā;
Attanā hi sudantena, nāthaṃ labhati dullabhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一六0 自為自依怙,他人何可依?自己善調御,證難得所依。 [LChnFn12-02][LChnFn12-03][MettFn12-03][MettFn12-04][NandFn12-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
160 自己是自己的依歸,他人怎能作為依歸?
透過完全調服自己,他得到難得的依歸。
漢譯(周金言 譯, 白話文版) [13]
人是自己的皈依,別人不是真正的皈依;
妥善調御自己的人,證得難能可貴的自皈依。 (偈160)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身不能利,安能利人,心調體正,何願不至T04, 566a
  2. 法句譬喻經:身不能利,安能利人,心調體正,何願不至T04, 593b
  3. 法集要頌經:自己心為師,不依他為師,自己為師者,長作真智師T04, 788c
4. 大智度論:神自能救神,他人安能救,神自行善智,是最能自救。T25,59c
5. 不壞假名論:我以己為依,詎以他為依,智者能調我,生天受安樂T25, 896b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SELF IS ONE'S REFUGE

  1. Oneself, indeed, is one's saviour, for what other saviour would there be? With oneself well controlled one obtains a saviour difficult to find.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 160. One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

160

Your own self is
your own mainstay,
for who else could your mainstay be?
With you yourself well-trained
you obtain the mainstay
hard to obtain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
160
You are indeed your own guardian;
Which person else could it be?
With yourself satisfactorily mastered,
You come by a guardian not easy to meet.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 160 Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.
英譯(Cited from DLMBS) [12]
DhP 160
One is indeed one's own lord. What other lord would there be?
With oneself well restrained, one will obtain the lord that is so hard to get. [DLMBSFn-V160]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 160
Dhammapada Dhp. 161
巴利原典 (PTS) [1]
161. Attanā'va kataṃ pāpaṃ attajaṃ attasambhavaṃ
Abhimatthati dummedhaṃ vajiraṃ'vasmamayaṃ maṇiṃ.
巴利原典 (CSCD) [2]
161. Attanā hi kataṃ pāpaṃ, attajaṃ attasambhavaṃ;
Abhimatthati [abhimantati (sī. pī.)] dummedhaṃ, vajiraṃ vasmamayaṃ [vajiraṃva’mhamayaṃ (syā. ka.)] maṇiṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一六一 惡業實由自己作,從自己生而自起。(惡業)摧壞於愚者,猶如金剛破寶石。 [MettFn12-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
161 惡是由自己所造,自己生自己造成,
它摧毀了敗慧者,如金剛磨碎寶石。
漢譯(周金言 譯, 白話文版) [13] 惡業實在是自己做的,從自己的心中生起;惡業摧毀愚癡的人,一如金剛磨損普通的珠寶。 (偈 161)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:本我所造,後我自受,為惡自更,如鋼鑽珠T04, 566a
  2. 法句譬喻經:本我所造,後我自受,為惡自更,如鋼鑽珠T04, 593b
  3. 出曜經:達己淨不淨,何慮他人淨,愚者不自練,如鐵鑽純鋼T04,743c
  4. 法集要頌經:達己淨不淨,何慮他人淨,愚者不自鍊,如鐵鑽鈍鋼T04,792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE IS RESPONSIBLE FOR ONE'S EVIL

  1. By oneself alone is evil done; it is self-born, it is self-caused. Evil grinds the unwise as a diamond grinds a hard gem.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 161. The evil a witless man does by himself, born of himself and produced by himself, grinds him as a diamond grinds a hard gem.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

161

The evil he himself has done
 — self-born, self-created —
grinds down the dullard,
as a diamond, a precious stone.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
161
The evil that one executes
Is what one has oneself produced.
Like diamond grinds the hardest jewel,
That self-made evil grinds the fool.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 161 The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.
英譯(Cited from DLMBS) [12]
DhP 161
The evil is done by oneself, proceeding from oneself, originating from oneself.
It crushes the fool, just like a diamond crushes a hard gem. [DLMBSFn-V161]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 161
Dhammapada Dhp. 162
巴利原典 (PTS) [1]
162. Yassa accantadussīlyaṃ māluvā sālamivotataṃ
Karoti so tathattānaṃ yathā naṃ icchatī diso.
巴利原典 (CSCD) [2]
162. Yassa accantadussīlyaṃ, māluvā sālamivotthataṃ;
Karoti so tathattānaṃ, yathā naṃ icchatī diso.
漢譯( 了參 法師 譯, 文言文版) [3] 一六二 破戒如蔓蘿,纏覆裟羅樹。彼自如此作,徒快敵者意。 [LChnFn12-04][MettFn12-06][NandFn12-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
162 對於極其邪惡者,如蔓藤纏娑羅樹,
他對自己所做的,正是其敵所願的。
漢譯(周金言 譯, 白話文版) [13]
破戒如同蔓羅草 [dhp-a-162-note] ,纏住娑羅樹枯死; [dhp-a-162-note2]
破戒的人摧毀自己,徒然讓敵人快意。 (偈 162)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人不持戒,滋蔓如藤,逞情極欲,惡行日增T04, 566a
  2. 出曜經:至竟犯戒人,葛藤纏樹枯,斯作自為身,為恚火所燒T04,679c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE CORRUPT BRING ABOUT THEIR OWN RUIN

  1. He who is exceedingly corrupt, like a māluvā creeper strangling a sal tree, does to himself what even an enemy would wish for him.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 162. Just as a single creeper strangles the tree on which it grows, even so, a man who is exceedingly depraved harms himself as only an enemy might wish.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

162 [ThaniSFn-V162]

When overspread by extreme vice —
like a sal tree by a vine —
you do to yourself
what an enemy would wish.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
162
A man who has conduct that’s truly malign
Is just like a tree with a strangling vine:
What he does to himself is the very same thing
That his foe would take pleasure in doing to him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 162 He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.
英譯(Cited from DLMBS) [12]
DhP 162
Who is of extremely bad morality, like a creeper spread over a Sala tree,
he will do unto himself, what an enemy wishes to do unto him. [DLMBSFn-V162]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 162
Dhammapada Dhp. 163
巴利原典 (PTS) [1]
163. Sukarāni asādhūni attano ahitāni ca
Yaṃ ve hitañca sādhuṃ ca taṃ ve paramadukkaraṃ.
巴利原典 (CSCD) [2]
163. Sukarāni asādhūni, attano ahitāni ca;
Yaṃ ve hitañca sādhuñca, taṃ ve paramadukkaraṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一六三 不善事易作,然無益於己;善與利益事,實為極難行。 [MettFn12-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
163 對己無益的壞事,那是很容易做的,
對己有益的好事,的確是最難做的。
漢譯(周金言 譯, 白話文版) [13] 有害身心的惡業容易造作,有利身心的善業則非常難奉行。 (偈 163)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:惡行危身,愚以為易,善最安身,愚以為難T04, 566a
  2. 出曜經:多有行眾惡,必為身作累,施善布恩德,此事甚為難T04,744b
  3. 法集要頌經:多有行眾惡,必為身作累,施善布恩德,此事甚為難T04, 792b
4. 中本起經:惡行危身,愚謂為易,善最安身,愚人謂難T04, 161a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL IS EASY BUT GOOD IS DIFFICULT

  1. Easy to do are things that are hard and not beneficial to oneself, but very, very, difficult indeed, to do is that which is beneficial and good.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 163. Easy to do are things that are bad and harmful to oneself. But exceedingly difficult to do are things that are good and beneficial.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

163

They're easy to do —
things of no good
& no use to yourself.
What's truly useful & good
is truly harder than hard to do.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
163
What’s immoral to do,
And self-damaging too,
Is not hard to pursue.

But what’s proper to do,
And is salutary too,
It is hard carrying through.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 163 Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do.
英譯(Cited from DLMBS) [12]
DhP 163
Easy done are deeds, that are wrong and harmful to oneself.
What is beneficial and good, that is indeed most difficult to do. [DLMBSFn-V163]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 163
Dhammapada Dhp. 164
巴利原典 (PTS) [1]
164. Yo sāsanaṃ arahataṃ ariyānaṃ dhammajīvinaṃ
Paṭikkosati dummedho diṭṭhiṃ nissāya pāpikaṃ
Phalāni kaṭṭhakasseva attaghaññāya phallati.
巴利原典 (CSCD) [2]
164. Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ;
Paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ;
Phalāni kaṭṭhakasseva, attaghātāya [attaghaññāya (sī. syā. pī.)] phallati.
漢譯( 了參 法師 譯, 文言文版) [3] 一六四 惡慧愚癡人,以其邪見故,侮蔑羅漢教,依正法行者,以及尊者教,而自取毀滅,如格他格草,結果自滅亡。 [LChnFn12-05][MettFn12-08][NandFn12-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
164 愚人因為邪見誹謗阿羅漢、聖者、依法而活者的教法,
實是自我毀滅,正如迦達迦竹生果實毀自己。
漢譯(周金言 譯, 白話文版) [13] 愚癡的人因為邪見,而輕蔑阿羅漢、聖者和正直者的教誨;他們如同格他格竹 [dhp-a-164-note] ,因為造作惡業而招致滅亡。 (偈 164)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如真人教,以道活身,愚者嫉之,見而為惡,行惡得惡,如種苦種T04, 566a
  2. 法句譬喻經:如真人教,以道活身,愚者嫉之,見而為惡,行惡得惡,如種苦種T04, 593c
  3. 法集要頌經:竹蘆生實乾,還害其自軀,若吐言當善,不演惡法教T04, 781b
4. 成實論:聖人以法壽,以此法教化,鈍根依惡見,違逆如是語。如刺竹結實,則自害其形,是人墮地獄,首下足在上。T32, 291b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SCORN NOT THE NOBLE

  1. The stupid man, who, on account of false views, scorns the teaching of the Arahants, the Noble Ones, and the Righteous, ripens like the fruit of the kāshta reed, only for his own destruction.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 164. Whoever, on account of perverted views, scorns the Teaching of the Perfected Ones, the Noble and Righteous Ones — that fool, like the bamboo, produces fruits only for self destruction. [BudRkFn-v164]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

164 [ThaniSFn-V164]

The teaching of those who live the Dhamma,
worthy ones, noble:
whoever maligns it
        — a dullard,
        inspired by evil view —
bears fruit for his own destruction,
like the fruiting of the bamboo.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
164
The woman who’s senseless
Denounces the teachings
Of those who are noble,
Whose living is righteous.

She’s under the sway
Of opinions profane,
And the fruits of her life
Will just bring her to ruin,
As bearing of fruit
Is the bamboo’s undoing.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 164 The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.
英譯(Cited from DLMBS) [12]
DhP 164
Who scorns thee teaching of the Arahants, the Noble Ones, living righteously,
the fool, who is relying on wrong beliefs,
produces fruit just like a bamboo - for his own destruction. [DLMBSFn-V164]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 164
Dhammapada Dhp. 165
巴利原典 (PTS) [1]
165. Attanā'va kataṃ pāpaṃ attanā saṃkilissati
Attanā akataṃ pāpaṃ attanā'va visujjhati
Suddhi asuddhi paccattaṃ nāññamañño visodhaye.
巴利原典 (CSCD) [2]
165. Attanā hi [attanāva (sī. syā. pī.)] kataṃ pāpaṃ, attanā saṃkilissati;
Attanā akataṃ pāpaṃ, attanāva visujjhati;
Suddhī asuddhi paccattaṃ, nāñño aññaṃ [nāññamañño(sī.)] visodhaye.
漢譯( 了參 法師 譯, 文言文版) [3] 一六五 惡實由己作,染污亦由己;由己不作惡,清淨亦由己。淨不淨依己,他何能淨他? [NandFn12-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
165 惡是由自己所造,自己在污染自己,
不造惡也由自己,是自己清淨自己。
淨與不淨靠自己,無人能清淨他人。
漢譯(周金言 譯, 白話文版) [13]
惡業及污染都是自己造作的,不作惡業及清淨行也是自己造作的,
清不清淨全在自己,別人無能為力。 (偈165)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:惡自受罪,善自受福,亦各須熟,彼不相代T04, 566a
  2. 法句譬喻經:惡自受罪,善自受福,亦各自熟,彼不相代,習善得善,亦如種甜T04,593c
  3. 出曜經:人之為惡,後自受報,己不為惡,後無所憂,達己淨不淨,何慮他人淨T04,743c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

PURITY AND IMPURITY DEPEND ON ONESELF

  1. By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself indeed, is one purified. Purity and impurity depend on oneself. No one purifies another.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 165. By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depend on oneself; no one can purify another.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

165 [ThaniSFn-V165]

Evil is done    by oneself

by oneself is one defiled.
Evil is left undone by oneself

by oneself is one cleansed.
Purity & impurity are one's own doing.
  No one purifies another.
  No other purifies one.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
165
By each themselves is evil done;
By each is each defiled.
By each themselves is evil shunned;
By each is each refined.

To polish or stain,
On ourselves it depends,
For a person cannot
By another be cleansed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 165 By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
英譯(Cited from DLMBS) [12]
DhP 165
The evil is done by oneself; by oneself one becomes impure.
The evil is undone by oneself; by oneself one becomes pure.
Purity and impurity depend on oneself. No one can purify another. [DLMBSFn-V165]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 165
Dhammapada Dhp. 166
巴利原典 (PTS) [1]
166. Attadatthaṃ paratthena bahunā'pi na hāpaye
Attadatthambhiññāya sadatthapasuto siyā.

Attavaggo dvādasamo.

巴利原典 (CSCD) [2]
166. Attadatthaṃ paratthena, bahunāpi na hāpaye;
Attadatthamabhiññāya, sadatthapasuto siyā.

Attavaggo dvādasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一六六 莫以利他事,忽於己利益。善知己利者,常專心利益。 [LChnFn12-06][MettFn12-09][MettFn12-10]

自己品第十二竟

漢譯( 敬法 法師 譯, 白話文版) [4]
166 無論他人福利有多大,也莫忽視自己的福利;
清楚了知自己的福利,他應尋求自己的福利。 [CFFn12-01]

自品第十二完畢

漢譯(周金言 譯, 白話文版) [13] 不管利益他人的事多重大,也不可疏忽自己究竟目的 (涅槃),更要下定決心完成。 (偈166)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自利利人,益而不費,欲知利身,戒聞為最T04, 566a
  2. 出曜經:為己或為彼,多有不成就,其有覺此者,正己乃訓彼T04,723c
  3. 法集要頌經:為己或為彼,多有不成就,其有學此者,自正兼訓彼T04, 788c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

STRIVE FOR YOUR SPIRITUAL WELFARE

  1. For the sake of others' welfare, however great, let not one neglect one's own welfare. [NāradaFn12-03] Clearly perceiving one's own welfare, let one be intent on one's own goal.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 166. Let one not neglect one's own welfare for the sake of another, however great. Clearly understanding one's own welfare, let one be intent upon the good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

166 [ThaniSFn-V166]

Don't sacrifice your own welfare
for that of another,
no matter how great.
Realizing your own true welfare,
be intent on just that.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
166
Do not disregard your own welfare
For others, for even a throng.
Having well understood your own welfare,
Venture the taking it on!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 166 Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.
英譯(Cited from DLMBS) [12]
DhP 166
Let one not neglect one's own spiritual attainment for other's spiritual attainment, however great.
Having fully understood one's own spiritual attainment, let one pursue the true attainment. [DLMBSFn-V166]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 166
Dhammapada Dhp. 167
巴利原典 (PTS) [1]
  1. Lokavaggo.
167. Hīnaṃ dhammaṃ na seveyya pamādena na saṃvase
Micchādiṭṭhiṃ na seveyya na siyā lokavaddhano.
巴利原典 (CSCD) [2]

13. Lokavaggo

167.
Hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase;
Micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano.
漢譯( 了參 法師 譯, 文言文版) [3]

十三、世品

一六七 莫從卑劣法。莫住於放逸。莫隨於邪見。莫增長世俗。 [LChnFn13-01][MettFn13-01][MettFn13-02][NandFn13-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十三:世間品

167 莫做卑劣事,莫怠惰過活,
莫執持邪見,莫延長世界。
漢譯(周金言 譯, 白話文版) [13]

第十三品--世間品

不要作惡,不可放逸,要去除邪見,不可貪婪世間物 [dhp-a-167-note2] (如此,才不會受苦)。 (偈 167)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:不親卑漏法,不與放逸會,不種邪見根,不於世長惡T04,639a
  2. 法集要頌經:不親卑漏法,不與放逸會,不種邪見根,不於世增惡T04,779a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 13 The World

GIVE UP BASE DESIRES

  1. Do not serve mean ends, [NāradaFn13-01] Do not live in heedlessness. Do not embrace false views. Do not be a world-upholder. [NāradaFn13-02]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XIII The World

167. Follow not the vulgar way; live not in heedlessness; hold not false views; linger not long in worldly existence.

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

Dhp XIII Worlds

167

Don't associate with lowly qualities.
Don't consort with heedlessness.
Don't associate with wrong views.
Don't busy yourself with the world.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 13 The World

167
Do not pursue the vulgar way;
Wrongful views, don’t entertain;
In heedless states do not abide;
To worldly ways do not incline.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XIII: The World

167 Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.

英譯(Cited from DLMBS) [12]

Chapter 13: The World

DhP 167
Don't practice inferior teachings; don't connect with negligence.
Don't embrace wrong beliefs; don't be attached to the world. [DLMBSFn-V167]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 167
Dhammapada Dhp. 168
巴利原典 (PTS) [1]
168. Uttiṭṭhe nappamajjeyya dhammaṃ sucaritaṃ care
Dhammacāri sukhaṃ seti asmiṃ loke paramhi ca.
巴利原典 (CSCD) [2]
168. Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.
漢譯( 了參 法師 譯, 文言文版) [3] 一六八 奮起莫放逸!行正法善行。依正法行者,此世他世樂。 [LChnFn13-02][NandFn13-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
168 應站立不可放逸,應妥善奉行此法。 [CFFn13-01]
實踐這個法的人,今生來世皆安樂。
漢譯(周金言 譯, 白話文版) [13]

人不可放逸,應該勤修正法善行,如此做的人今生與來世都安樂。 (偈 168)

人應該奉行正法善行,不可作惡行,奉行正法善行的人,今生與來世都安樂。 (偈 169)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:隨時不興慢,快習於善法,善法善安寐,今世亦後世T04,648a
  2. 法集要頌經:放逸不發起,善法應須修,今世至後世,得行法快樂T04,779c
3. 善見律:起已不懈怠,善法恒自行,行法得安眠,今世若後世T24, 791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE RIGHTEOUS ARE HAPPY BE RIGHTEOUS

  1. Be not heedless in standing [NāradaFn13-03] (at people's doors for alms). Observe (this) practice scrupulously. He who observes this practice lives happily both in this world and in the next.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 168. Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

168-169

Get up! Don't be heedless.
Live the Dhamma well.
One who lives the Dhamma
  sleeps with ease
in this world & the next.

Live the Dhamma well.
Don't live it badly.
One who lives the Dhamma
  sleeps with ease
in this world & the next.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
168
Strive! Try! Don’t be perfunctory:
Take on the practice, and do it painstakingly.
Seekers of Dhamma when sleeping, sleep blissfully,
Both in life here, and hereafter additionally.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 168 Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.
英譯(Cited from DLMBS) [12]
DhP 168
Arise! Don't be negligent! Practice the good teaching!
One living in truth dwells happily, both in this world and in the next one. [DLMBSFn-V168]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 168
Dhammapada Dhp. 169
巴利原典 (PTS) [1]
169. Dhammaṃ care sucaritaṃ na naṃ duccaritaṃ care
Dhammacārī sukhaṃ seti asmiṃ loke paramhi ca.
巴利原典 (CSCD) [2]
169. Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.
漢譯( 了參 法師 譯, 文言文版) [3] 一六九  行正法善行。勿行於惡行。依正法行者,此世他世樂。 [NandFn13-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
169 應妥善奉行此法,莫不當地奉行它。
實踐這個法的人,今生來世皆安樂。
漢譯(周金言 譯, 白話文版) [13]

人不可放逸,應該勤修正法善行,如此做的人今生與來世都安樂。 (偈 168)

人應該奉行正法善行,不可作惡行,奉行正法善行的人,今生與來世都安樂。 (偈 169)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:順行正道,勿隨邪業,行住臥安,世世無患T04, 566a
  2. 出曜經:樂法樂學行,慎莫行惡法,能善行法者,今世後世樂T04,753b
  3. 法集要頌經:樂法樂學行,慎莫行惡法,能善行法者,今世後世樂T04,794b
4. 善見律:行法則善行,不行於惡法,行法得安眠,今世若後世T24, 791b
5. 大智度論:如法應修行,非法不應受,今世亦後世,行法者安隱T25,178c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Scrupulously observe (this) practice. Do not observe it unscrupulously. He who observes this practice lives happily both in this world and in the next.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 169. Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

168-169

Get up! Don't be heedless.
Live the Dhamma well.
One who lives the Dhamma
  sleeps with ease
in this world & the next.

Live the Dhamma well.
Don't live it badly.
One who lives the Dhamma
  sleeps with ease
in this world & the next.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
169
Take on the practice and do it painstakingly:
Don’t take it on and then do it disgracefully.
Seekers of Dhamma when sleeping, sleep blissfully,
Both in life here, and hereafter additionally.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 169 Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.
英譯(Cited from DLMBS) [12]
DhP 169
Practice the good teaching; don't practice the bad one!
One living in truth dwells happily, both in this world and in the next one. [DLMBSFn-V169]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 169
Dhammapada Dhp. 170
巴利原典 (PTS) [1]
170. Yathā bubbulakaṃ passe yathā passe marīcikaṃ
Evaṃ lokaṃ avekkhantaṃ maccurājā na passati.
巴利原典 (CSCD) [2]
170. Yathā pubbuḷakaṃ [pubbuḷakaṃ (sī. pī.)] passe, yathā passe marīcikaṃ;
Evaṃ lokaṃ avekkhantaṃ, maccurājā na passati.
漢譯( 了參 法師 譯, 文言文版) [3] 一七0 視如水上浮漚,視如海市蜃樓,若人觀世如是,死王不得見他。 [MettFn13-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
170 猶如看待水泡,猶如看待蜃景,
如是看待世界,死王看不到他。
漢譯(周金言 譯, 白話文版) [13] 人若視世間如水泡,如海市蜃樓,則不落生死輪迴。 (偈 170)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:萬物如泡,意如野馬,居世若幻,奈何樂此T04, 566a
  2. 出曜經:當觀水上泡,亦觀幻野馬,如是不觀身,亦不見死王T04,738a
  3. 出曜經:當觀水上泡,亦觀幻野馬,如是不觀世,亦不見死王T04,738b
  4. 法集要頌經:當觀水上泡,亦觀幻野馬,如是不觀身,亦不見死至。當觀水上泡,亦觀幻野馬,如是不觀世,亦不見死王T04, 791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIKE A BUBBLE IS THIS WORLD

  1. Just as one would look upon a bubble, just as one would look upon a mirage [NāradaFn13-04] - if a person thus looks upon the world, the King of Death sees him not.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 170. One who looks upon the world as a bubble and a mirage, him the King of Death sees not.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

170 [ThaniSFn-V170]

See it  as a bubble,
see it  as a mirage:
one who regards the world this way
the King of Death doesn't see.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
170
As if you might a bubble see,
As if it should a mirage be:
When thus you gaze upon the world
You’re not by Death’s great king observed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 170 Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world.
英譯(Cited from DLMBS) [12]
DhP 170
As if one would see a bubble, as if one would see a mirage,
who observes the world like that, the King of Death does not see him. [DLMBSFn-V170]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 170
Dhammapada Dhp. 171
巴利原典 (PTS) [1]
171. Etha passathiraṃ lokaṃ cittaṃ rājarathūpamaṃ
Yattha bālā visīdanti natthi saṅgo vijānataṃ.
巴利原典 (CSCD) [2]
171. Etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ;
Yattha bālā visīdanti, natthi saṅgo vijānataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一七一 來看這個世界,猶如莊嚴王車。愚人沈湎此中,智者毫無執著。 [MettFn13-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
171 你們來看這個世界,像莊嚴的皇家馬車;
愚人們沉湎於其中,了知的人沒有執著。
漢譯(周金言 譯, 白話文版) [13] 世間如國王華麗的車乘,愚癡的人沈緬其中,智者則不執著。 (偈 171)
漢譯(相當之古漢譯對應經典) [5]
  1. 法集要頌經:如是當觀身,如王雜色車,愚者所染著,善求遠離彼。如是當觀身,如王雜色車,愚者所染著,智者遠離之T04, 791c
  2. 出曜經:如是當觀身,如王雜色車,愚者所染著,智者遠離之T04, 738b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE ARE NOT ATTACHED TO THE WORLD

  1. Come, behold this world [NāradaFn13-05] which is like unto an ornamented royal chariot, wherein fools flounder, but for the wise there is no attachment.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 171. Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

171

Come look at this world
all decked out
like a royal chariot,
where fools plunge in,
while those who know
  don't cling.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
171
Let’s gaze upon this pompous world
(A royal coach resplendent!)
In which the fools have settled down:
The wise have no attachment.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 171 Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it.
英譯(Cited from DLMBS) [12]
DhP 171
Come and look at this world, similar to a beautiful king's chariot.
Where the fools sink down, for those, who understand, there is no attachment. [DLMBSFn-V171]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 171
Dhammapada Dhp. 172
巴利原典 (PTS) [1]
172. Yo ca pubbe pamajjitvā pacchā so nappamajjati
So imaṃ lokaṃ pabhāseti abbhā mutto'va candimā.
巴利原典 (CSCD) [2]
172. Yo ca pubbe pamajjitvā, pacchā so nappamajjati;
Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.
漢譯( 了參 法師 譯, 文言文版) [3] 一七二 若人先放逸,但後不放逸。彼照耀此世,如月出雲翳。 [MettFn13-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
172 在以前曾經放逸,後來不放逸的人,
他照耀這個世間,如脫離雲的明月。
漢譯(周金言 譯, 白話文版) [13] 人若不放逸,則自淨其意,並照耀世間,一如明月無雲翳。 (偈 172)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若前放逸,後能自禁,是照世間,念定其宜T04, 562c
  2. 法句譬喻經:若前放逸,後能自禁,是照世間,念定其宜T04, 584b
  3. 法集要頌經:人先為放逸,後止而不犯,是光照世間,如月現雲消。人先為放逸,後止而不犯,以善而滅之,是光照世間T04, 785a
4. 雜阿含經:人前行放逸,隨後能自斂,是則照世間,如雲解月現T02,281b
5. 別譯雜阿含:若人先造惡,後止不復作,是照於世間,如月雲翳消T02, 379a
6. 增壹阿含經:人前為過惡,後止不復犯,是照於世間,如雲消月現T02,721b
7. 鴦掘摩經:其前為放逸,然後能自制,彼明炤於世,猶日出於雲T02, 510a
8. 鴦崛髻經:前為婬逸行,後改不復犯,此明照世間,如月雲霧消T02, 512a
9. 央掘魔羅經:人前放逸,後止不犯,是照世間,如月雲消T02, 543a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE HEEDFUL ILLUMINE THE WORLD

  1. Whoever was heedless before and afterwards is not; such a one illumines this world like the moon freed from clouds.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 172. He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

172-173

Who once was heedless,
but later is not,
  brightens the world
  like the moon set free from a cloud.

His evil-done deed
is replaced with skillfulness:
  he brightens the world
  like the moon set free from a cloud.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
172
Whoever though earlier negligent,
In passage of time became diligent,
Is one who throws light on the world,
Like the moon which from clouds has emerged.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 172 He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.
英譯(Cited from DLMBS) [12]
DhP 172
Who has been formerly negligent, but later is not,
illuminates this world like a moon freed from cloud. [DLMBSFn-V172]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 172
Dhammapada Dhp. 173
巴利原典 (PTS) [1]
173. Yassa pāsaṃ kataṃ kammaṃ kusalena pithīyati
So imaṃ lokaṃ pabhāseti abbhā mutto'va candimā.
巴利原典 (CSCD) [2]
173. Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati [pitīyati (sī. syā. pī.)];
Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.
漢譯( 了參 法師 譯, 文言文版) [3] 一七三 若作惡業已,覆之以善者。彼照耀此世,如月出雲翳。 [MettFn13-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
173 對於已造的惡業,他以善來做彌補, [CFFn13-02]
他照耀這個世間,如脫離雲的明月。
漢譯(周金言 譯, 白話文版) [13] 造作惡業後,再以善業補救的人,光耀世間,如明月無雲翳。 (偈 173)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:過失為惡,追覆以善,是照世間,念善其宜T04, 562c
  2. 法句經:人前為惡,後止不犯,是照世間,如月雲消T04, 562c
  3. 法句譬喻經:過失為惡,追覆以善,是照世間,念善其宜T04, 584b
  4. 法句譬喻經:人前為惡,後止不犯,是照世間,如月雲消T04,584b
  5. 出曜經:人前為過,後止不犯,是照世間,如月雲消T04, 703a
  6. 出曜經:人前為惡,以善滅之,是照世間,如月雲消T04, 704b
  7. 法句經:過失犯非惡,能追悔為善,是明照世間,如日無雲曀T04, 565a
8. 鴦掘摩經:假使犯眾惡,不斷眾善德,彼明照於世,猶雲消日出T02, 510a
9. 出家事:若人作惡業,修善而能滅,彼能照世間,如日出雲翳T23, 1039b
10. 大毘婆沙論:若人造重罪,修善以滅除,彼能照世間,如月出雲翳T27, 511a
11. 雜阿含經:若度諸惡業,正善能令滅,是則照世間,如雲解月現T02,281b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL CAN BE ERASED BY GOOD

  1. Whoever, by a good deed, [NāradaFn13-06] covers the evil done, [NāradaFn13-07] such a one illumines this world like the moon freed from clouds.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 173. He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

172-173

Who once was heedless,
but later is not,
  brightens the world
  like the moon set free from a cloud.

His evil-done deed
is replaced with skillfulness:
  he brightens the world
  like the moon set free from a cloud.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
173
One guilty of past misdemeanour
Who shrouds it with skilful endeavour
Is one who throws light on the world,
Like the moon which from clouds has emerged.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 173 He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
英譯(Cited from DLMBS) [12]
DhP 173
Who covers his evil deeds with good ones,
illuminates this world like a moon freed from cloud. [DLMBSFn-V173]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 173
Dhammapada Dhp. 174
巴利原典 (PTS) [1]
174. Andhabhūto ayaṃ loko tanukettha vipassati
Sakunto jālamutto'va appo saggāya gacchati.
巴利原典 (CSCD) [2]
174. Andhabhūto [andhībhūto (ka.)] ayaṃ loko, tanukettha vipassati;
Sakuṇo jālamuttova, appo saggāya gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 一七四 此世界盲暝。能得此者少。如鳥脫羅網,鮮有昇天者。 [LChnFn13-03][NandFn13-01][NandFn13-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
174 這個世界是黑暗的,於此能觀之人很少。
就像逃脫羅網的鳥,很少人能去到天界。
漢譯(周金言 譯, 白話文版) [13] 世間大部分的人是盲目的,只有少數的人明白正法;一如只有少數的鳥脫離羅網,少數的人往生善趣。 (偈 174 )
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:世間普盲冥,有目尠尠耳,群鳥墮羅網,生天不足言T04,736c
  2. 法集要頌經:世間普盲冥,智眼尠尠耳,群鳥墮羅網,生天不足言T04,791b
  3. 法句經:癡覆天下,貪令不見,邪疑却道,苦愚從是T04, 566b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FEW ARE THE CLEAR-SIGHTED

  1. Blind is this world. Few are those who clearly see. As birds escape from a net few go to a blissful state. [NāradaFn13-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 174. Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

174

Blinded this world —
how few here see clearly!
Just as birds who've escaped
  from a net are
  few, few
  are the people
who make it to heaven.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
174
Benighted is humanity:
How few there are that see!
As few men go to paradise
As birds from nets break free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 174 This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.
英譯(Cited from DLMBS) [12]
DhP 174
Blind is this world. Just a few can see clearly here.
Few go to heaven, like a bird released from a snare. [DLMBSFn-V174]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 174
Dhammapada Dhp. 175
巴利原典 (PTS) [1]
175. Haṃsādiccapathe yanti ākāse yanti iddhiyā
Niyyanti dhīrā lokamhā jitvā māraṃ savāhiniṃ.
巴利原典 (CSCD) [2]
175. Haṃsādiccapathe yanti, ākāse yanti iddhiyā;
Nīyanti dhīrā lokamhā, jetvā māraṃ savāhiniṃ [savāhanaṃ (syā. ka.)].
漢譯( 了參 法師 譯, 文言文版) [3] 一七五 天鵝飛行太陽道,以神通力可行空。智者破魔王魔眷,得能脫離於世間。 [LChnFn13-04][MettFn13-07][MettFn13-08][MettFn13-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
175 天鵝在太陽行道飛翔,人以神通在空中飛行;
賢者戰勝魔及其軍後,他們被帶離這個世間。
漢譯(周金言 譯, 白話文版) [13] 天鵝鼓翅飛行天空,人以神通 [dhp-a-175-note] 橫越太空,智者征服魔波旬及其眷屬後,不再輪迴。 [dhp-a-175-note2] (偈 175)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如鴈將群,避羅高翔,明人導世,度脫邪眾T04, 566b
  2. 出曜經:心淨得念,無所貪樂,已度癡淵,如鴈棄池T04, 706c
  3. 法集要頌經:淨心常憶念,無所有貪愛,已度愚癡淵,如鵝守枯池。彼心既棄捨,翱翔昇虛空,修行出世間,能破魔羅眾T04, 785c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE SEEK AN ESCAPE FROM THIS WORLD

  1. Swans wing along on the path of the sun. (Men) go through air by psychic powers, [NāradaFn13-09] The wise are led away from the world, [NāradaFn13-10] having conquered Māra and his host. [NāradaFn13-11]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 175. Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are led away from the world after vanquishing Mara and his host.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

175

Swans fly the path of the sun;
those with the power fly through space;
the enlightened flee from the world,
having defeated the armies of Mara.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
175
Swans wing their way on the sun’s westward path;
By their powers sublime, through the air, adepts pass.
The sages take leave of the worldly domain
Having Mara defeated, and all Mara’s train.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 175 The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.
英譯(Cited from DLMBS) [12]
DhP 175
Swans travel on the path of the sun. People travel through space by supernatural powers.
Wise ones are guided away from the world, having conquered Mara with his army. [DLMBSFn-V175]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 175
Dhammapada Dhp. 176
巴利原典 (PTS) [1]
176. Ekaṃ dhammaṃ atītassa musāvādissa jantūno
Vitiṇṇaparalokassa natthi pāpaṃ akāriyaṃ.
巴利原典 (CSCD) [2]
176. Ekaṃ dhammaṃ atītassa, musāvādissa jantuno;
Vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一七六 違犯一(乘)法,及說妄語者,不信來世者,則無惡不作。 [LChnFn13-05][MettFn13-10][MettFn13-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
176 對違犯一法、說妄語的人、 [CFFn13-03]
漠視來世者,無惡不可為。
漢譯(周金言 譯, 白話文版) [13] 違逆真諦,不信來世,說妄語的人,無惡不作。 (偈176)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一法脫過,謂妄語人,不免後世,靡惡不更T04, 566b
  2. 出曜經:一法過去,謂妄語人,不免後世,無惡不更T04, 668a
  3. 法集要頌經:應遠離一法,所謂妄語人,無惡不經歷,不免後世苦T04,81c
4. 中阿含經:人犯一法,謂妄言是,不畏後世,無惡不作T01, 436b
5. 雜阿含經:若能捨一法,知而故妄語,不計於後世,無惡而不為T02,280b
6. 別譯雜阿含:若成就一切,所謂虛妄語,則為棄後世,無惡而不造T02, 378a
7. 大般涅槃經:若過一法,是名妄語,不見後世,無惡不造T12, 405a
8. 大般涅槃經:若過一法,是名妄語,不見後世,無惡不造T12, 645c
9. 正法念處經:若人過一法,如是妄語人,破壞未來世,無惡而不造T17,46b
10. 有部毘奈耶:若人故妄語,違越於實法,不懼於後世,無有惡不造T23,697a
11. 部毘奈耶:若人違實法,故作虛誑語,乃至命終來,無惡而不造T23, 761a
12. 尼毘奈耶:若人違實法,故作虛誑語,乃至命終來,無過而不造T23,966c
13. 正法念處經:若有何等人,起一妄語法,則不畏他世,無惡不造作T17, 5b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NO EVIL THAT A LIAR CANNOT COMMIT

  1. There is no evil that cannot be done by the liar, [NāradaFn13-12] who has transgressed the one law (of truthfulness) and who is indifferent to a world beyond.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 176. For a liar who has violated the one law (of truthfulness) who holds in scorn the hereafter, there is no evil that he cannot do.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

176 [ThaniSFn-V176]

The person who tells a lie,
who transgresses in this one thing,
transcending concern for the world beyond:
  there's no evil
  he might not do.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
176
They who, in speaking, are guilty of falsity,
Flouting one virtue, the virtue of honesty -
Doubting the chance of an after-life destiny -
Won’t draw the line at a single iniquity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 176 If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.
英譯(Cited from DLMBS) [12]
DhP 176
For the person, who has transgressed the one law (of truthfulness) and is speaking falsely,
and has rejected the other world, there is no evil that could not be done. [DLMBSFn-V176]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 176
Dhammapada Dhp. 177
巴利原典 (PTS) [1]
177. Na ve kadariyā devalokaṃ vajanti
bālā have nappasaṃsanti dānaṃ
Dhīro ca dānaṃ anumodamāno
Teneva so hoti sūkhī parattha.
巴利原典 (CSCD) [2]
177. Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ;
Dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī parattha.
漢譯( 了參 法師 譯, 文言文版) [3] 一七七 慳者不生天。愚者不讚布施。智者隨喜施,後必得安樂。 [NandFn13-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
177 吝嗇的人不會上生天界,愚人的確不會讚歎佈施;
然而賢者則會隨喜佈施,因此他在來世獲得快樂。
漢譯(周金言 譯, 白話文版) [13] 慳吝者無法往生天界,愚癡的人不讚嘆布施;智者時時隨喜,處處安樂。 (偈177)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚不修天行,亦不譽布施,信施助善者,從是到彼安T04, 560b
  2. 出曜經:愚不修天行,亦不譽布施,信施助善者,從是到彼安T04,672b
  3. 法集要頌經:愚不修天行,亦不讚布施,正直隨喜施,彼得後世樂T04,782a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE STINGY ARE NOT HAPPY

  1. Verily misers go not to the celestial realms. Fools do not indeed praise liberality. The wise man rejoices in giving and thereby become happy thereafter.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 177. Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in giving, and by that alone does he become happy hereafter.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

177

No misers go
to the world of the devas.
Those who don't praise giving
         are fools.
The enlightened
express their approval for giving
  and so find ease
  in the world beyond.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
177
To realms of the gods will proceed not the niggardly;
Fools, who don’t see this, do not extol charity.
Those who are prudent commend open-handedness;
Thus, after death, they are happy in consequence.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 177 The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.
英譯(Cited from DLMBS) [12]
DhP 177
Selfish ones do not get to the world of the gods. Fools do not praise giving.
And the wise one enjoys giving. Just because of that he is happy hereafter. [DLMBSFn-V177]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 177
Dhammapada Dhp. 178
巴利原典 (PTS) [1]
178. Pathavyā ekarajjena saggassa gamanena vā178
Sabbalokādhipaccena sotāpattiphalaṃ varaṃ.

Lokavaggo terasamo.

巴利原典 (CSCD) [2]
178. Pathabyā ekarajjena, saggassa gamanena vā;
Sabbalokādhipaccena, sotāpattiphalaṃ varaṃ.

Lokavaggo terasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一七八 一統大地者,得生天上者,一切世界主,不及預流 [LChnFn13-06] 勝。 [MettFn13-12][NandFn13-06]

世品第十三竟

漢譯( 敬法 法師 譯, 白話文版) [4]
178 比起成為大地唯一統治者,或去天界,
或統治整個世界,須陀洹果則是最勝。

世間品第十三完畢

漢譯(周金言 譯, 白話文版) [13] 預流果比大地的統治者、往生天界的人和一切世界主更有價值。 (偈178)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖多積珍寶,嵩高至于天,如是滿世間,不如見道迹T04,566b
  2. 法句譬喻經:雖得積珍寶,崇高至於天,如是滿世間,不如見道迹T04,594a
  3. 法句經:夫求爵位財,尊貴升天福,辯慧世間悍,斯聞為第一T04, 560a
4. 解脫道論:於地一國王,於天堂一王,領一切世間,須陀洹果勝T32,458a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SPIRITUAL ADVANCEMENT IS BETTER THAN WORLDLY SOVEREIGNTY

  1. Better than absolute sovereignty [NāradaFn13-13] over the earth, better than going to heaven, better than even lordship over all the worlds, is the Fruit of a Stream-Winner. [NāradaFn13-14]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 178. Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance. [BudRkFn-v178]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

178 [ThaniSFn-V178]

Sole dominion over the earth,
going to heaven,
lordship over all worlds:
  the fruit of stream-entry
  excels them.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
178
Better than sovereignty over the earth,
Or finding in heaven a blessed rebirth,
Or ruling the cosmos with total authority,
Better than these is securing of stream-entry.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 178 Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.
英譯(Cited from DLMBS) [12]
DhP 178
From sole sovereignty over the earth, or from going to heaven,
from lordship over the whole world, the fruit of Entering the Stream is the best. [DLMBSFn-V178]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 178
Dhammapada Dhp. 179
巴利原典 (PTS) [1]
  1. Buddhavaggo.
179. Yassa jitaṃ nāvajīyati jitamassa no yāti koci loke
Tambuddhamanantagocaraṃ apadaṃ kena padena nessatha.
巴利原典 (CSCD) [2]

14. Buddhavaggo

179. Yassa jitaṃ nāvajīyati, jitaṃ yassa [jitamassa (sī. syā. pī.), jitaṃ massa (ka.)] no yāti koci loke;
Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.
漢譯( 了參 法師 譯, 文言文版) [3]

十四、佛陀品

一七九 彼之勝利無能勝,敗者於世無可從,佛(智)無邊無行跡,汝復以何而誑惑? [LChnFn14-01][LChnFn14-02][LChnFn14-03][LChnFn14-04][MettFn14-01][NandFn14-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十四:佛陀品

179 他的勝利不能被反勝,於世他勝的煩惱不能跟他。
佛陀之境無邊又無道,你們能以何道引誘他?
漢譯(周金言 譯, 白話文版) [13]

第十四品--佛陀品

已經證得無上智慧的佛陀,三毒盡除,世間所有欲愛不能再誑惑他;佛陀不受繫縛。** (偈 179/180)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:己勝不受惡,一切勝世間,叡智廓無疆,開矇令入道T04, 567a
  2. 出曜經:己勝不受惡,一切勝世間,叡智廓無壃,開蒙我為勝T04,717c
  3. 法集要頌經:己勝不受惡,一切世間勝,叡智廓無邊,誘蒙吾為勝T04,787c
  4. 出曜經:若有不欲生,以生不受有,佛有無量行,無跡誰跡將T04,752c
  5. 法集要頌經:若有不欲生,以生不受有,佛有無量行,無跡誰跡將T04,794a
6. 佛本行集經:若人已調伏,世無不伏者,諸佛境無邊,無跡無來去T03,888b
7. 佛本行集經:若人已調伏,世無不伏者,諸佛境無邊,無跡無來去T03,890a
8. 鞞婆沙論:若已盡不生,已盡不將隨,彼佛無量行,無跡何跡將T28,468c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 14 The Buddha

THE BUDDHA CANNOT BE FATHOMED

  1. Whose conquest (of passion) is not turned into defeat, [NāradaFn14-01] no conquered (passion) of his in this world follows him [NāradaFn14-02] - that trackless [NāradaFn14-03] Buddha of infinite range, [NāradaFn14-04] by which way will you lead him?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XIV The Buddha

179. By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue?

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

Dhp XIV Awakened

179-180

Whose conquest can't be undone,
whose conquest no one in the world
  can reach;
awakened, his pasture endless,
  pathless:
by what path will you lead him astray?

In whom there's no craving
 — the sticky ensnarer —
to lead him anywherever at all;
awakened, his pasture endless,
  pathless:
by what path will you lead him astray?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 14 The Buddha

179
The Buddha, whose victory is not overturned,
That hero no longer proceeds in the world;
Of limitless range, having left every way,
Then where is the track that could lead him astray?
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XIV: The Buddha (The Awakened)

179 He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?

英譯(Cited from DLMBS) [12]

Chapter 14: The Buddha

DhP 179
Whose victory cannot be turned into defeat, nobody in the world can pursue his victory.
By what way will you destroy such an Awakened one, trackless and of endless sphere? [DLMBSFn-V179]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 179
Dhammapada Dhp. 180
巴利原典 (PTS) [1]
180. Yassa jālinī visattikā taṇhā natthi kuhiñci netave
Tambuddhamanantagocaraṃ apadaṃ kena padena nessatha.
巴利原典 (CSCD) [2]
180. Yassa jālinī visattikā, taṇhā natthi kuhiñci netave;
Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.
漢譯( 了參 法師 譯, 文言文版) [3] 一八0  彼已不具於結縛,愛欲難以誘使去,佛(智)無邊無行跡,汝復以何而誑惑? [NandFn14-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
180 他沒有羅網般糾纏的貪愛會帶引他去任何地方,
佛陀之境無邊又無道,你們能以何道引誘他? [CFFn14-01]
漢譯(周金言 譯, 白話文版) [13] 已經證得無上智慧的佛陀,三毒盡除,世間所有欲愛不能再誑惑他;佛陀不受繫縛。** (偈 179/180)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:決網無罣礙,愛盡無所積,佛意深無極,未踐迹令踐T04, 56a
  2. 出曜經:猶如網叢林,無愛況有餘,佛有無量行,無跡誰跡將T04, 752b
  3. 法集要頌經:猶如網叢林,無愛況有餘,佛有無量行,無跡誰跡將T04,94a
4. 佛本行集經:若人不入網,愛無所從生,諸佛境無邊,無跡無來去T03,888b
5. 佛本行集經:若人不入網,愛無所從生,諸佛境無邊,無跡無來去T03,890a
6. 大毘婆沙論:若叢網便著,無愛誰能將,佛所行無邊,無迹何迹引T27, 942a
7. 鞞婆沙論:若叢深枝灑,無愛可將隨,彼佛無量行,無跡何跡將T28,468c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE BUDDHA IS PASSIONLESS

  1. Him in whom there is not that entangling, [NāradaFn14-05] embroiling craving to lead (to any life), him the trackless Buddha of infinite range - by which way will you lead him? [NāradaFn14-06]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 180. By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

179-180

Whose conquest can't be undone,
whose conquest no one in the world
  can reach;
awakened, his pasture endless,
  pathless:
by what path will you lead him astray?

In whom there's no craving
 — the sticky ensnarer —
to lead him anywherever at all;
awakened, his pasture endless,
  pathless:
by what path will you lead him astray?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
180
The Buddha is free of entangling affection,
And nowhere has left any cravings to lure him;
Of limitless range, having left every way,
Then where is the track that could lead him astray?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 180 He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?
英譯(Cited from DLMBS) [12]
DhP 180
Whose ensnaring craving and thirst that could carry him away does not exist anywhere,
by what way will you destroy such an Awakened one, trackless and of endless sphere? [DLMBSFn-V180]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 180
Dhammapada Dhp. 181
巴利原典 (PTS) [1]
181. Ye jhānapasutā dhīrā nekkhammūpasame ratā
Devā'pi tesaṃ pihayanti sambuddhānaṃ satīmataṃ.
巴利原典 (CSCD) [2]
181. Ye jhānapasutā dhīrā, nekkhammūpasame ratā;
Devāpi tesaṃ pihayanti, sambuddhānaṃ satīmataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一八一 智者修禪定,喜出家寂靜,正念正覺者,天人所敬愛。 [LChnFn14-05][MettFn14-02][MettFn14-03][NandFn14-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
181 賢者熱衷於禪修,樂於出離之寂靜。
對於具念自覺者,甚至諸神也喜愛。
漢譯(周金言 譯, 白話文版) [13] 修習禪定 [dhp-a-181-note] ,歡喜涅槃寂靜,正念正覺的佛陀,諸天也敬愛。 (偈 181)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:勇健立一心,出家日夜滅,根斷無欲意,學正念清明T04,567a
  2. 出曜經:勇健立一心,出家日夜滅,諸天常衛護,為佛所稱記T04,718a
  3. 法集要頌經:勇健立靜慮,出家日夜滅,諸天常衛護,為佛所稱記T04,787c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BUDDHAS ARE DEAR TO ALL

  1. The wise ones who are intent on meditation, [NāradaFn14-07] who delight in the peace of renunciation [NāradaFn14-08] (i.e., Nibbāna), such mindful perfect Buddhas even the gods hold (most) dear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

181

They, the enlightened, intent on jhana,
delighting in stilling
& renunciation,
self-awakened & mindful:
  even the devas
  view them with envy.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
181
Wise ones strive in meditation,
Joy- and peace-filled in seclusion,
Fully conscious, minds awakened,
Gods would wish their situation. [VaradoFn-V181]
英譯(Translated from the Pali by Friedrich Max Müller) [10] 181 Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).
英譯(Cited from DLMBS) [12]
DhP 181
The wise ones, who are intent upon meditation, delighting in renunciation and calm,
completely awakened and wakeful ones, even the gods do envy them. [DLMBSFn-V181]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 181
Dhammapada Dhp. 182
巴利原典 (PTS) [1]
182. Kiccho manussapaṭilābho kicchaṃ macchāna jīvitaṃ
Kicchaṃ saddhammasavanaṃ kiccho buddhānaṃ uppādo.
巴利原典 (CSCD) [2]
182. Kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ;
Kicchaṃ saddhammassavanaṃ, kiccho buddhānamuppādo.
漢譯( 了參 法師 譯, 文言文版) [3] 一八二 得生人道難,生得壽終難,得聞正法難,遇佛出世難。 [MettFn14-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
182 甚難獲得此人身,會死生命真難過,
聽聞正法真是難,甚難會有佛出現。
漢譯(周金言 譯, 白話文版) [13] 人身難得、生活難、得聞正法難、諸佛出現世間也難。 (偈 182)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:得生人道難,生壽亦難得,世間有佛難,佛法難得聞T04,567a
  2. 法句譬喻經:得生人道難,生壽亦難得,世間有佛難,佛法難得聞T04,594c
  3. 佛說孛經抄:人命難得,值佛時難,法難得聞,聞能行難T17, 733a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE GOOD ARE RARE

  1. Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of the Sublime Truth. Rare is the appearance of the Buddhas.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 182. Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

182

Hard    the winning of a human birth.
Hard    the life of mortals.
Hard    the chance to hear the true Dhamma.
Hard    the arising of Awakened Ones.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
182
Rare the chance, the birth as man;
Hard to live, this mortal span;
Rare, to hear the Dhamma true;
Buddhas rising forth are few.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 182 Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).
英譯(Cited from DLMBS) [12]
DhP 182
Hard to get is the human birth; difficult is the life of a mortal.
Difficult is listening to the True Dharma; hard to come by is the appearance of the Awakened Ones. [DLMBSFn-V182]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 182
Dhammapada Dhp. 183
巴利原典 (PTS) [1]
183. Sabbapāpassa akaraṇaṃ kusalassa upasampadā
Sacittapariyodapanaṃ etaṃ buddhāna sāsanaṃ.
巴利原典 (CSCD) [2]
183. Sabbapāpassa akaraṇaṃ, kusalassa upasampadā [kusalassūpasampadā (syā.)];
Sacittapariyodapanaṃ [sacittapariyodāpanaṃ (?)], etaṃ buddhāna sāsanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一八三  一切惡莫作,一切善應行,自調淨其意,是則諸佛教。 [MettFn14-05][MettFn14-08][NandFn14-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
183 不造作一切惡,圓滿種種的善,
清淨自己的心,這是諸佛所教。
漢譯(周金言 譯, 白話文版) [13]

諸惡莫作,眾善奉行,自淨其意,是諸佛教。 (偈183)

諸佛說涅槃至上,忍辱是最高的苦行,傷害他人的人不是出家人,壓抑他人的人也不是沙門。 (偈184)

不誹謗,不傷害他人,嚴守戒律,飲食知量,在僻靜處獨居,勤修增上定 [dhp-a-185-note] ,是諸佛教。 (偈185)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:諸惡莫作,諸善奉行,自淨其意,是諸佛教T04, 567b
  2. 出曜經:諸惡莫作,諸善奉行,自淨其意,是諸佛教T04,741b
  3. 法集要頌經:諸惡業莫作,諸善業奉行,自淨其意行,是名諸佛教T04,792a
4. 增壹阿含經:諸惡莫作,諸善奉行,自淨其意,是諸佛教。T02, 551a
5. 增壹阿含經:一切惡莫作,當奉行其善,自淨其志意,是則諸佛教T02,87b
6. 大般涅槃經:諸惡莫作,諸善奉行,自淨其意,是諸佛教T12, 451c
7. 大般涅槃經:諸惡莫作,諸善奉行,自淨其意,是諸佛教T12,693c
8. 五分戒本:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T22, 200a
9. 比丘尼戒本:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T22, 213c
10. 大比丘戒本:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T22,555c
11. 比丘尼戒本:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T22,565a
12. 比丘戒本:一切惡莫作,當奉行諸善,自淨其志意,是則諸佛教T22, 1022c
13. 僧戒本:一切惡莫作,當奉行諸善,自淨其志意,是則諸佛教T22,1030b
14. 尼戒本:一切惡莫作,當奉行諸善,自淨其志意,是則諸佛教T22,1040c
15. 十誦比丘:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T23, 478c
16. 十誦比丘尼:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T23,488b
17. 有部毘奈耶:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T23,904c
18. 尼毘奈耶:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T23,1020a
19. 有部戒經:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T24, 507c
20.尼戒經:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T24, 517a
21. 律攝:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T24, 616b
22. 解脫戒經:一切惡莫作,當具足眾善,自調伏其心,此是諸佛教T24,659c
23. 善見律:一切惡莫作,當具足善法,自淨其志意,是即諸佛教T24, 707c
24. 大智度論:諸惡莫作,諸善奉行,自淨其意,是諸佛教T25,192b
25. 十住:一切惡莫作,一切善當行,自淨其志意,是則諸佛教。T26, 77b
26. 十住毘婆沙論:諸惡莫作,諸善奉行,自淨其意,是諸佛教。T26, 92a
27. 阿毘達磨發智論:諸惡莫作,諸善奉行,自淨其心,是諸佛教T26,920b
28. 阿毘曇八犍度論:諸惡莫作,諸善奉行,自淨其意,是諸佛教T26,774b
29. 阿毘達磨大毘婆沙論:諸惡莫作,諸善奉行,自淨其心,是諸佛教T27, 71a
30.阿毘曇毘婆沙論:諸惡莫作,諸善奉行,自淨其意,是諸佛教T28,58a
31. 瑜伽師地論:諸惡者莫作,諸善者奉行,自調伏其心,是諸佛聖教T30,385a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DO GOOD AND BE GOOD

  1. Not to do any evil, [NāradaFn14-09] to cultivate good, to purify one's mind, this is the Teaching of the Buddhas. [NāradaFn14-10]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 183. To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

183-185 [ThaniSFn-V183-185]

The non-doing   of any evil,
the performance     of what's skillful,
the cleansing   of one's own mind:
  this is the teaching
  of the Awakened.

Patient endurance:
  the foremost austerity.
Unbinding:
  the foremost,
  so say the Awakened.
He who injures another
is no contemplative.
He who mistreats another,
  no monk.

Not disparaging, not injuring,
restraint   in line with the Patimokkha,
moderation  in food,
dwelling        in seclusion,
commitment  to the heightened mind:
  this is the teaching
  of the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
183
Undertake wholesomeness;
Shun every wickedness;
Purify consciousness:
All Buddhas’ teaching’s thus.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 183 Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.
英譯(Cited from DLMBS) [12]
DhP 183
Not doing the evil deeds,
Gathering the wholesome,
Purifying one's own mind -
That is teaching of the buddhas. [DLMBSFn-V183]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 183
Dhammapada Dhp. 184
巴利原典 (PTS) [1]
184. Khantī paramaṃ tapo titikkhā
Nibbāṇaṃ paramaṃ vadanti buddhā
Na hi pabbajito parūpaghātī
Samaṇo hoti paraṃ viheṭhayanto.
巴利原典 (CSCD) [2]
184. Khantī paramaṃ tapo titikkhā, nibbānaṃ [nibbāṇaṃ (ka. sī. pī.)] paramaṃ vadanti buddhā;
Na hi pabbajito parūpaghātī, na [ayaṃ nakāro sī. syā. pī. pātthakesu na dissati] samaṇo hoti paraṃ viheṭhayanto.
漢譯( 了參 法師 譯, 文言文版) [3] 一八四 諸佛說涅槃最上,忍辱為最高苦行。害他實非出家者,惱他不名為沙門。 [MettFn14-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
184 忍辱是最高的磨練,諸佛皆說涅槃至上。
傷他人者非出家人,壓迫他人者非沙門。
漢譯(周金言 譯, 白話文版) [13]

諸惡莫作,眾善奉行,自淨其意,是諸佛教。 (偈183)

諸佛說涅槃至上,忍辱是最高的苦行,傷害他人的人不是出家人,壓抑他人的人也不是沙門。 (偈184)

不誹謗,不傷害他人,嚴守戒律,飲食知量,在僻靜處獨居,勤修增上定 [dhp-a-185-note] ,是諸佛教。 (偈185)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:觀行忍第一,佛說泥洹最,捨罪作沙門,無嬈害於彼T04, 567a
  2. 法句經:忍為最自守,泥洹佛稱上,捨家不犯戒,息心無所害T04,573a
  3. 出曜經:忍辱為第一,佛說泥洹最,不以懷煩熱,害彼為沙門T04,731a
  4. 法集要頌經:忍辱第一道,佛說圓寂最,不以懷煩熱,害彼為沙門T04,90b
5. 增壹阿含經:忍辱為第一,佛說無為最,不以剃鬚髮,害他為沙門T02,786c
6. 毘婆尸佛經:忍辱最為上,能忍得涅槃,過去佛所說,出家作沙門T01,158a
7. 五分戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T22,199c
8. 丘尼戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T22,213c
9. 大比丘戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T22, 555b
10. 尼戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T22, 564c
11. 比丘戒本:忍辱第一道,佛說無為最,出家惱他人,不名為沙門T22,1022b
12. 僧戒本:忍辱第一道,佛說無為最,出家惱他人,不名為沙門T22,1030a
13. 尼戒本:忍辱第一道,佛說無為最,出家惱他人,不名為沙門T22,1040b
14. 十誦戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T23, 478b
15. 十誦尼戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T23,488a
16. 有部毘奈耶:忍是勤中上,能得涅槃處,出家惱他人,不名為沙門T23,904b
17. 尼毘奈耶:忍是勤中上,能得涅槃處,出家惱他人,不名沙門尼T23, 1019c
18. 有部戒經:忍是勤中上,能得涅槃處,出家惱他人,不名為沙門T24, 507b
19. 尼戒經:忍是勤中上,能得涅槃處,出家惱他人,不名為沙門T24,517a
20.律攝:忍是勤中上,能得涅槃處,出家惱他人,不名為沙門T24, 615b
21. 解脫戒經:忍辱第一義,佛說涅槃最,出家惱他人,不名為沙門T24,659b
22. 善見律:忍辱第一道,涅槃佛勝最,出家惱他人,不名為沙門T24,707c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NON-VIOLENCE IS THE CHARACTERISTIC OF AN ASCETIC

  1. Forbearing patience is the highest austerity. Nibbāna is supreme, say the Buddhas. He, verily, is not a recluse [NāradaFn14-11] who harms another. Nor is he an ascetic [NāradaFn14-12] who oppresses others.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 184. Enduring patience is the highest austerity. "Nibbana is supreme," say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

183-185 [ThaniSFn-V183-185]

The non-doing   of any evil,
the performance     of what's skillful,
the cleansing   of one's own mind:
  this is the teaching
  of the Awakened.

Patient endurance:
  the foremost austerity.
Unbinding:
  the foremost,
  so say the Awakened.
He who injures another
is no contemplative.
He who mistreats another,
  no monk.

Not disparaging, not injuring,
restraint   in line with the Patimokkha,
moderation  in food,
dwelling        in seclusion,
commitment  to the heightened mind:
  this is the teaching
  of the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
184 & 185

Patient perseverance
Is the finest of austerities.
Nibbana, say the Buddhas,
Is the greatest of all verities.
No recluse or monk is he
That hurts or causes injury.

Not insulting, not tormenting;
Governed by the codes of training;
Not excessive food consuming;
Isolated lodgings using;
Training mind with dedication:
This, the Buddhas’ dispensation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 184 The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.
英譯(Cited from DLMBS) [12]
DhP 184
Patience and forgiveness is the highest ascetic practice.
The Awakened Ones say the Nirvana to be the highest.
A monk does not hurt others.
One, who harms others, is not a monk. [DLMBSFn-V184]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 184
Dhammapada Dhp. 185
巴利原典 (PTS) [1]
185. Anūpavādo anūpaghāto pātimokkhe ca saṃvaro
Mattaññutā ca bhattasmiṃ pantañca sayanāsanaṃ
Adhicitte ca āyogo etaṃ buddhāna sāsanaṃ.
巴利原典 (CSCD) [2]
185. Anūpavādo anūpaghāto [anupavādo anupaghāto (syā. ka.)], pātimokkhe ca saṃvaro;
Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;
Adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一八五 不誹與不害,嚴持於戒律,飲食知節量,遠處而獨居,勤修增上定,是為諸佛教。 [LChnFn14-06][LChnFn14-07][MettFn14-06][MettFn14-07][MettFn14-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
185 莫辱罵莫傷害、依護解脫克制、
飲食當知節量、安住於寂靜處、
及勤修增上心,這是諸佛所教。
(護解脫pātimokkha 是比丘的兩百廿七條根本戒。)
漢譯(周金言 譯, 白話文版) [13]

諸惡莫作,眾善奉行,自淨其意,是諸佛教。 (偈183)

諸佛說涅槃至上,忍辱是最高的苦行,傷害他人的人不是出家人,壓抑他人的人也不是沙門。 (偈184)

不誹謗,不傷害他人,嚴守戒律,飲食知量,在僻靜處獨居,勤修增上定 [dhp-a-185-note] ,是諸佛教。 (偈185)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不嬈亦不惱,如戒一切持,少食捨身貪,有行幽隱處T04,567a
  2. 出曜經:無害無所染,具足於戒律,於食自知足,及諸床臥具,脩意求方便,是謂諸佛教T04, 763c
  3. 法集要頌經:無害無所染,具足於戒律,於食知止足,及諸床臥具,修意求方便,是謂諸佛教T04,796a
4. 增壹阿含經:不害亦不非,奉行於大戒,於食知止足,床座亦復然,執志為專一,是則諸佛教T02, 787a
5. 彌沙塞五分戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心寂樂精進,是名諸佛教T22, 200a
6. 五分戒本:不毀亦不犯,如戒所說行,飯食知節量,常樂在空處,心常樂精進,是名諸佛教T22, 206a
7. 五分比丘尼戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心寂樂精進,是名諸佛教T22, 213c
8. 摩訶僧祇律大比丘戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心淨樂精進,是名諸佛教T22, 555c
9. 摩訶僧祇比丘尼戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心淨樂精進,是名諸佛教T22,564 c
10. 四分律比丘戒本:不謗亦不嫉,當奉行於戒,飲食知止足,常樂在空閑,心定樂精進,是名諸佛教T22, 1022b
11. 四分僧戒本:不謗亦不嫉,常奉於戒行,飲食知止足,常樂在空閑,心定樂精進,是名諸佛教T22, 1030a
12. 四分比丘尼戒本:不謗亦不嫉,當奉持於戒,飲食知止足,常樂在空閑,心定樂精進,是名諸佛教T22, 1040b
13. 十誦比丘波羅提木叉戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心淨樂精進,是名諸佛教T23, 478c
14. 十誦比丘尼波羅提木叉戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心淨樂精進,是名諸佛教T23, 488a
15. 根本說一切有部毘奈耶:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T23, 904b
16. 根本說一切有部苾芻尼毘奈耶:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T23, 1019c
17. 根本說一切有部戒經:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T24, 507c
18. 根本說一切有部苾芻尼戒經:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T24, 517a
19. 根本薩婆多部律攝:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T24, 615c
20.解脫戒經:不屏說人惡,不惱亂他人,常奉行於戒,衣食知止足T24,659b
21. 善見律毘婆沙:不惱不說過,不破壞他事,如戒所說行,飯食知節量,一切知止足,常樂在閑處,是名諸佛教T24, 707c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LEAD A PURE AND NOBLE LIFE

  1. Not insulting, not harming, restraint according to the Fundamental Moral Code, [NāradaFn14-13] moderation in food, secluded abode, intent on higher thoughts, [NāradaFn14-14] - this is the Teaching of the Buddhas.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 185. Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

183-185 [ThaniSFn-V183-185]

The non-doing   of any evil,
the performance     of what's skillful,
the cleansing   of one's own mind:
  this is the teaching
  of the Awakened.

Patient endurance:
  the foremost austerity.
Unbinding:
  the foremost,
  so say the Awakened.
He who injures another
is no contemplative.
He who mistreats another,
  no monk.

Not disparaging, not injuring,
restraint   in line with the Patimokkha,
moderation  in food,
dwelling        in seclusion,
commitment  to the heightened mind:
  this is the teaching
  of the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
184 & 185

Patient perseverance
Is the finest of austerities.
Nibbana, say the Buddhas,
Is the greatest of all verities.
No recluse or monk is he
That hurts or causes injury.

Not insulting, not tormenting;
Governed by the codes of training;
Not excessive food consuming;
Isolated lodgings using;
Training mind with dedication:
This, the Buddhas’ dispensation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 185 Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened.
英譯(Cited from DLMBS) [12]
DhP 185
Not speaking evil, not hurting, restraint in precepts,
moderation in food, solitary dwelling,
pursuing meditation - this is the teaching of the Buddhas. [DLMBSFn-V185]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 185
Dhammapada Dhp. 186
巴利原典 (PTS) [1]
186. Na kahāpaṇavassena titti kāmesu vijjati
Appassādā dukhā kāmā iti viññāya paṇḍito.
巴利原典 (CSCD) [2]
186. Na kahāpaṇavassena, titti kāmesu vijjati;
Appassādā dukhā kāmā, iti viññāya paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3] 一八六 即使雨金錢,欲心不滿足。智者知淫欲,樂少而苦多! [LChnFn14-08][MettFn14-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
186-187 沒有金幣雨能滿足的貪欲。
欲樂只有少許甜頭卻多苦。
智者如此了知,他連天界的欲樂也不追求,
圓滿自覺者的弟子只樂於愛盡毀。
漢譯(周金言 譯, 白話文版) [13] 即使天上灑落金幣,也無法滿足欲望,愛欲是樂少苦多。明白這種道理的智者,甚至對天界的欲樂也不企求,佛陀的弟子希望能滅盡愛欲。 (偈 186 / 187)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:天雨七寶,欲猶無厭,樂少苦多,覺者為賢T04, 571c
  2. 法句譬喻經:天雨七寶,欲猶無厭,樂少苦多,覺之為賢T04,604a
  3. 出曜經:天雨七寶,欲猶無厭,樂少苦多,覺之為賢T04, 631c
  4. 法集要頌經:眾山盡為金,猶如鐵圍山,此猶無厭足,正覺盡能知T04,778b
5. 頂生王故事:不以錢財業,覺知欲厭足,樂少苦惱多,智者所不為T01,824a
6. 增壹阿含經:貪婬如時雨,於欲無厭足,樂少而苦多,智者所屏棄T02,584c
7. 中阿含經:天雨妙珍寶,欲者無厭足,欲苦無有樂,慧者應當知T01,495c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

INSATIATE ARE SENSUAL PLEASURES

186-187. Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

186-187

Not even if it rained gold coins
would we have our fill
of sensual pleasures.
  'Stressful,
  they give little enjoyment' —
knowing this, the wise one
  finds no delight
even in heavenly sensual pleasures.
He is one who delights
  in the ending of craving,
  a disciple of the Rightly
  Self-Awakened One.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
186 & 187

Even a cloudburst of sovereigns would never
Allow one to have all one asks for of pleasure.
The one who goes hunting for sensual enjoyment
Finds little enchantment but much disappointment.

So, one who can see this, possessed of discretion,
Does not even covet the pleasures of heaven.
The Blessed One’s pupils pursue his instruction
And find their enjoyment in craving’s destruction.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 186 There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;
英譯(Cited from DLMBS) [12]
DhP 186
Even by rain of coins one cannot be satisfied in sensual desires.
The wise man, having understood that sensual desires give little pleasure and are painful,
[continued in DhP 187] [DLMBSFn-V186]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 186
Dhammapada Dhp. 187
巴利原典 (PTS) [1]
187. Api dibbesu kāmesu ratiṃ so nādhigacchati
Taṇhakkhayarato hoti sammāsambuddhasāvako.
巴利原典 (CSCD) [2]
187. Api dibbesu kāmesu, ratiṃ so nādhigacchati;
Taṇhakkhayarato hoti, sammāsambuddhasāvako.
漢譯( 了參 法師 譯, 文言文版) [3] 一八七 故彼於天欲,亦不起希求。正覺者弟子,希滅於愛欲。 [MettFn14-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
186-187 沒有金幣雨能滿足的貪欲。
欲樂只有少許甜頭卻多苦。
智者如此了知,他連天界的欲樂也不追求,
圓滿自覺者的弟子只樂於愛盡毀。
漢譯(周金言 譯, 白話文版) [13] 即使天上灑落金幣,也無法滿足欲望,愛欲是樂少苦多。明白這種道理的智者,甚至對天界的欲樂也不企求,佛陀的弟子希望能滅盡愛欲。 (偈 186 / 187)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖有天欲,慧捨無貪,樂離恩愛,為佛弟子T04, 571c
  2. 法句譬喻經:雖有天欲,慧捨不貪,樂離恩愛,為佛弟子T04, 604a
  3. 出曜經:雖有天欲,惠捨不貪,樂離恩愛,三佛弟子T04, 631c
4. 頂生王故事:設於五欲中,竟不愛樂彼,愛盡便得樂,是三佛弟子T01,824a
5. 增壹阿含經:正使受天欲,五樂而自娛,不如斷愛心,正覺之弟子T02,584c
6. 中阿含經:得天妙五欲,不以此五樂,斷愛不著欲,等正覺弟子T01,495c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 186-187. Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

186-187

Not even if it rained gold coins
would we have our fill
of sensual pleasures.
  'Stressful,
  they give little enjoyment' —
knowing this, the wise one
  finds no delight
even in heavenly sensual pleasures.
He is one who delights
  in the ending of craving,
  a disciple of the Rightly
  Self-Awakened One.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
186 & 187

Even a cloudburst of sovereigns would never
Allow one to have all one asks for of pleasure.
The one who goes hunting for sensual enjoyment
Finds little enchantment but much disappointment.

So, one who can see this, possessed of discretion,
Does not even covet the pleasures of heaven.
The Blessed One’s pupils pursue his instruction
And find their enjoyment in craving’s destruction.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 187 Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.
英譯(Cited from DLMBS) [12]
DhP 187
[continued from DhP 186]
he does not find liking even for divine pleasures.
A student of the truly and completely Awakened One is devoted to destruction of cravings. [DLMBSFn-V187]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 187
Dhammapada Dhp. 188
巴利原典 (PTS) [1]
188. Bahū ve saraṇaṃ yanti pabbatāni vanāni ca
Ārāmarukkhacetyāni manussā bhayatajjitā.
巴利原典 (CSCD) [2]
188. Bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca;
Ārāmarukkhacetyāni, manussā bhayatajjitā.
漢譯( 了參 法師 譯, 文言文版) [3] 一八八 諸人恐怖故,去皈依山岳,或依於森林,園苑樹支提。 [LChnFn14-09][LChnFn14-10][MettFn14-10][MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
188 被怖畏驚嚇的人尋求許多歸依處:
山、林、園、樹與塔。
漢譯(周金言 譯, 白話文版) [13]

人在面臨危險時,會去尋找很多的保護,如山岳、森林、園苑、樹神和神社 [dhp-a-188-note] 。但這些都不是安穩的保護,也不是最佳的保護,如此的保護無法使人脫離諸苦。 (偈 188/ 189)

皈依佛法與僧伽的人,可以透過智慧明白四聖諦:苦、集、滅和滅苦的八正道。這才是真正無上安全的皈依和保護。如此皈依的人,可以脫離諸苦。 (偈 190/ 191/ 192)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:或多自歸,山川樹神,廟立圖像,祭祠求福T04, 567b
  2. 法句譬喻經:或多自歸,山川樹神,厝立圖像,禱祠求福T04, 601c
  3. 出曜經:人多求自歸,山川樹木神,園觀及神祠,望免苦患難T04,740b
  4. 法集要頌經:人多求自歸,山川樹木神,園觀及神祀,望免苦患難T04,791c
5. 毘奈耶雜事:眾人怖所逼,多歸依諸山,園苑及樹林,制底深叢處T24,333a
6. 大毘婆沙論:眾人怖所逼,多歸依諸山,園苑及叢林,孤樹制多等T27,177a
7. 阿毘曇毘婆沙論:多有歸趣,山川樹林,園觀塔廟,以畏他故T28,134a
8. 俱舍論:眾人怖所逼,多歸依諸山,園苑及叢林,孤樹制多等T29,76c
9. 俱舍釋論:多人求歸依,諸山及密林,園苑樹支提,怖畏所逼惱T29,233c
10. 舍利弗毘曇:歸依處眾多,山巖及樹木,園林及神寺,斯由苦所逼T28,573c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RELEASE FROM SUFFERING IS GAINED BY SEEKING REFUGE IN THE BUDDHA, DHAMMA AND THE SANGHA

  1. To many a refuge fear-stricken men betake themselves - to hills, woods, groves, trees, and shrines.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 188. Driven only by fear, do men go for refuge to many places — to hills, woods, groves, trees and shrines.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 188 Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.
英譯(Cited from DLMBS) [12]
DhP 188
People, driven by fear, go for the refuge to many places:
mountains, forests, gardens, trees and shrines. [DLMBSFn-V188]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 188
Dhammapada Dhp. 189
巴利原典 (PTS) [1]
189. Netaṃ kho saraṇaṃ khemaṃ netaṃ saraṇamuttamaṃ
Netaṃ saraṇamāgamma sabbadukkhā pamuccati.
巴利原典 (CSCD) [2]
189. Netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttamaṃ;
Netaṃ saraṇamāgamma, sabbadukkhā pamuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 一八九 此非安穩依,此非最上依,如是皈依者,不離一切苦。 [MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
189 此非平安歸依處,此非至上歸依處。
歸依這個歸依處,不能解脫一切苦。
漢譯(周金言 譯, 白話文版) [13]

人在面臨危險時,會去尋找很多的保護,如山岳、森林、園苑、樹神和神社 [dhp-a-188-note] 。但這些都不是安穩的保護,也不是最佳的保護,如此的保護無法使人脫離諸苦。 (偈 188/ 189)

皈依佛法與僧伽的人,可以透過智慧明白四聖諦:苦、集、滅和滅苦的八正道。這才是真正無上安全的皈依和保護。如此皈依的人,可以脫離諸苦。 (偈 190/ 191/ 192)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自歸如是,非吉非上,彼不能來,度我眾苦T04, 567b
  2. 法句譬喻經:自歸如是,非吉非上,彼不能來,度汝眾苦T04, 601c
  3. 出曜經:此非自歸上,亦非有吉利,如有自歸者,不脫一切苦T04,740b
  4. 法集要頌經:此非自歸上,亦非有吉利,如有自歸者,不脫一切苦 T04,791c
5. 毘奈耶雜事:此歸依非勝,此歸依非尊,不因此歸依,能解脫眾苦T24, 333a
6. 大毘婆沙論:此歸依非勝,此歸依非尊,不因此歸依,能解脫眾苦T27, 177a
7. 阿毘曇毘婆沙論:此歸非安,此歸非勝,其所歸趣,不能免苦T28, 134a
8. 俱舍論:此歸依非勝,此歸依非尊,不因此歸依,能解脫眾苦T29, 76c
9. 俱舍釋論:此歸依非勝,此歸依非上,若至此歸依,不解脫眾苦T29, 233c
10. 舍利弗毘曇:此歸非安隱,此歸非為上,非歸依此處,能離一切苦T28,573c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Nay no such refuge is safe, no such refuge is supreme. Not by resorting to such a refuge is one freed from all ill.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 189. Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 189 But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.
英譯(Cited from DLMBS) [12]
DhP 189
This refuge is not safe; this refuge is not supreme.
Having come to such a refuge, one will not be free from all suffering. [DLMBSFn-V189]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 189
Dhammapada Dhp. 190
巴利原典 (PTS) [1]
190. Yo ca buddhañca dhammañca saṅghañca saraṇaṃ gato
cattāri ariyasaccāni sammappaññāya passati.
巴利原典 (CSCD) [2]
190. Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;
Cattāri ariyasaccāni, sammappaññāya passati.
漢譯( 了參 法師 譯, 文言文版) [3] 一九0 若人皈依佛,皈依法及僧,由於正智慧,得見四聖諦。 [MettFn14-11][MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
190 歸依佛與法與僧者,以正慧知見四聖諦:
漢譯(周金言 譯, 白話文版) [13]

人在面臨危險時,會去尋找很多的保護,如山岳、森林、園苑、樹神和神社 [dhp-a-188-note] 。但這些都不是安穩的保護,也不是最佳的保護,如此的保護無法使人脫離諸苦。 (偈 188/ 189)

皈依佛法與僧伽的人,可以透過智慧明白四聖諦:苦、集、滅和滅苦的八正道。這才是真正無上安全的皈依和保護。如此皈依的人,可以脫離諸苦。 (偈 190/ 191/ 192)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如有自歸,佛法聖眾,道德四諦,必見正慧T04, 567b
  2. 法句譬喻經:如有自歸,佛法僧眾,道德四諦,必見正慧T04, 601c
  3. 出曜經:若有自歸佛,歸法比丘僧,修習聖四諦,如慧之所見T04, 740b
  4. 法集要頌經:若有自歸佛,及法苾芻僧,修習聖四諦,如慧之所見T04,791c
5. 毘奈耶雜事:諸有歸依佛,及歸依法僧,於四聖諦中,恒以慧觀察T24, 333a
6. 大毘婆沙論:諸有歸依佛,及歸依法僧,於四聖諦中,恒以慧觀察T27, 177a
7. 阿毘曇毘婆沙論:若歸趣佛,法及眾僧,於四聖諦,能以慧見T28,134a
8. 俱舍論:諸有歸依佛,及歸依法僧,於四聖諦中,恒以慧觀察T29, 76c
9. 俱舍釋論:若人歸依佛,歸依法及僧,四種聖諦義,依慧恒觀察T29, 233c
10. 舍利弗阿毘曇論:若歸佛法僧,正觀四真諦T28, 574a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 190-192. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [BudRkFn-v190-191]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 190 He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:--
英譯(Cited from DLMBS) [12]
DhP 190
And who has gone for refuge to the Buddha, Dharma and Sangha,
sees with a true wisdom Four Noble Truths. [DLMBSFn-V190]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 190
Dhammapada Dhp. 191
巴利原典 (PTS) [1]
191. Dukkhaṃ dukkhasamuppādaṃ dukkhassa ca atikkamaṃ
Ariyañcaṭṭhaṅgikaṃ maggaṃ dukkhūpasamagāminaṃ.
巴利原典 (CSCD) [2]
191. Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;
Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一九一 苦與苦之因,以及苦之滅,並八支聖道,能令苦寂滅。 [LChnFn14-11][LChnFn14-12][MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
191 苦、苦的集起、超越苦與導向苦止息的八支聖道。
漢譯(周金言 譯, 白話文版) [13]

人在面臨危險時,會去尋找很多的保護,如山岳、森林、園苑、樹神和神社 [dhp-a-188-note] 。但這些都不是安穩的保護,也不是最佳的保護,如此的保護無法使人脫離諸苦。 (偈 188/ 189)

皈依佛法與僧伽的人,可以透過智慧明白四聖諦:苦、集、滅和滅苦的八正道。這才是真正無上安全的皈依和保護。如此皈依的人,可以脫離諸苦。 (偈 190/ 191/ 192)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生死極苦,從諦得度,度世八道,斯除眾苦T04, 567b
  2. 法句譬喻經:生死極苦,從諦得度,度世八難,斯除眾苦T04, 601c
  3. 出曜經:苦因苦緣生,當越此苦本,賢聖八品道,滅盡甘露際T04,740b
  4. 法集要頌經:苦因緣苦生,當越此苦本,賢聖八品道,滅盡甘露際T04,791c
5. 毘奈耶雜事:知苦知苦集,知永超眾苦,知八支聖道,趣安隱涅槃T24, 333a
6. 大毘婆沙論:知苦知苦集,知永超眾苦,知八支聖道,趣安隱涅槃T27, 177a
7. 阿毘曇毘婆沙論:此趣是安,此趣是勝,此趣能免,一切眾苦T28, 134a
8. 俱舍論:知苦知苦集,知永超眾苦,知八支聖道,趣安隱涅槃T29,76c
9. 俱舍釋論:苦及苦生集,一向過離苦,具八分聖道,趣向苦寂靜T29,233c
10. 舍利弗毘曇:苦由於集生,能滅於苦集,八正安隱道,必至甘露處T28,574a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 190-192. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [BudRkFn-v190-191]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192 [ThaniSFn-V191]

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 191 Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;--
英譯(Cited from DLMBS) [12]
DhP 191
Suffering, origin of suffering, overcoming of suffering,
and the noble eightfold path, leading to appeasement of suffering. [DLMBSFn-V191]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 191
Dhammapada Dhp. 192
巴利原典 (PTS) [1]
192. Etaṃ kho saraṇaṃ khemaṃ etaṃ saraṇamuttamaṃ
Etaṃ saraṇamāgamma sabbadukkhā pamuccati.
巴利原典 (CSCD) [2]
192. Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;
Etaṃ saraṇamāgamma, sabbadukkhā pamuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 一九二 此皈依安穩,此皈依無上,如是皈依者,解脫一切苦。 [LChnFn14-13][MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
192 這是平安歸依處,這是至上歸依處。
歸依這個歸依處,就能解脫一切苦。
漢譯(周金言 譯, 白話文版) [13]

人在面臨危險時,會去尋找很多的保護,如山岳、森林、園苑、樹神和神社 [dhp-a-188-note] 。但這些都不是安穩的保護,也不是最佳的保護,如此的保護無法使人脫離諸苦。 (偈 188/ 189)

皈依佛法與僧伽的人,可以透過智慧明白四聖諦:苦、集、滅和滅苦的八正道。這才是真正無上安全的皈依和保護。如此皈依的人,可以脫離諸苦。 (偈 190/ 191/ 192)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自歸三尊,最吉最上,唯獨有是,度一切苦T04, 567b
  2. 法句譬喻經:自歸三尊,最吉最上,唯獨有是,度一切苦T04, 601c
  3. 出曜經:是為自歸上,非不有吉利,如有自歸者,得脫一切苦T04, 740b
  4. 法集要頌經:是為自歸上,非不有吉利,如有自歸者,得脫一切苦T04,792a
5. 毘奈耶雜事:此歸依最勝,此歸依最尊,必因此歸依,能解脫眾苦T24, 333a
6. 大毘婆沙論:此歸依最勝,此歸依最尊,必因此歸依,能解脫眾苦T27, 177a
7. 俱舍論:此歸依最勝,此歸依最尊,必因此歸依,能解脫眾苦T29, 76c
8. 俱舍釋論:此歸依最勝,此歸依為上,若至此歸依,則解脫眾苦T29, 233c
9. 舍利弗毘曇:此歸最為安,此歸最為上,歸依於此處,能離一切苦T28, 574a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 190-192. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 192. This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 192 That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain.
英譯(Cited from DLMBS) [12]
DhP 192
This refuge is safe; this refuge is supreme.
Having come to such a refuge, one will be free from all suffering. [DLMBSFn-V192]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 192
Dhammapada Dhp. 193
巴利原典 (PTS) [1]
193. Dullabho purisājañño na so sabbattha jāyati
Yattha so jāyati dhīro taṃ kūlaṃ sukhamedhati.
巴利原典 (CSCD) [2]
193. Dullabho purisājañño, na so sabbattha jāyati;
Yattha so jāyati dhīro, taṃ kulaṃ sukhamedhati.
漢譯( 了參 法師 譯, 文言文版) [3] 一九三 聖人極難得,彼非隨處生;智者所生處,家族咸蒙慶。 [LChnFn14-14][MettFn14-13][MettFn14-14][MettFn14-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
193 至聖潔者甚難得,他不生於一切處。
此賢者出生之地,其家必定得安樂。 [CFFn14-02]
漢譯(周金言 譯, 白話文版) [13] 聖者極難得,不是每個家族都能生出聖者,但聖者出生的家族和樂興旺。 (偈 193)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:明人難值,亦不比有,其所生處,族親蒙慶T04, 567b
  2. 出曜經:人尊甚難遇,終不虛託生,設當託生處,彼家必蒙慶T04,756b
  3. 法集要頌:人智甚難遇,終不虛託生,設當託生處,彼家必蒙慶,T04,794c
4. 佛說孛經抄:明人難值,而不比有,其所生處,族親蒙慶T17, 733a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE NOBLE ARE RARE

  1. Hard to find is a man of great wisdom: such a man is not born everywhere. Where such a wise man is born, that family thrives happily.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 193. Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

193

It's hard to come by
  a thoroughbred of a man.
It's simply not true
  that he's born everywhere.
Wherever he's born, an enlightened one,
the family prospers,
     is happy.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
193
It’s hard to discover a man of real quality;
Such are not born in just any locality.
Countries where sages have found their nativity,
People thereof come to happy prosperity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 193 A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers.
英譯(Cited from DLMBS) [12]
DhP 193
Hard to find is a noble person. He is not born everywhere.
Where is such a wise one born, that family prospers happily. [DLMBSFn-V193]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 193
Dhammapada Dhp. 194
巴利原典 (PTS) [1]
194. Sukho buddhānaṃ uppādo sukhā saddhammadesanā
Sukhā saṅghassa sāmaggi samaggānaṃ tapo sukho.
巴利原典 (CSCD) [2]
194. Sukho buddhānamuppādo, sukhā saddhammadesanā;
Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho.
漢譯( 了參 法師 譯, 文言文版) [3] 一九四 諸佛出現樂,演說正法樂,僧伽和合樂,修士和合樂。 [MettFn14-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
194 諸佛的出現是樂,正法的宣說是樂,
僧伽的和合是樂,和合者之修行樂。
漢譯(周金言 譯, 白話文版) [13] 諸佛出生在世間令人喜悅,佛法在世間弘揚令人喜悅,僧伽和合令人喜悅,比丘持戒令人喜悅。 (偈 194)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:諸佛興快,說經道快,眾聚和快,和則常安T04, 567b
  2. 出曜經:諸佛興出樂,說法堪受樂,眾僧和亦樂,和則常有安T04, 755c
  3. 法集要頌經:諸佛出興樂,說法堪受樂,眾僧和合樂,和則常有安T04,794c
4. 新歲經:諸佛興出快,說經法亦快,聖眾和同快,和常得安樂T01,860c
5. 佛說孛經抄:有佛興快,演經道快,眾聚和快,和則常安T17, 732a
6. 解脫戒經:有佛興世樂,興世說法樂,眾僧和合樂,和合持戒樂T24, 659a
7. 根本薩婆多部律攝:諸佛出現於世樂,演說微妙正法樂,僧伽一心同見樂,和合俱修勇進樂214 T24, 525b
8. 福蓋正行:諸佛出世樂,演說正法樂,眾僧和合樂,令修諸善行T32,726a
9. 俱舍論:諸佛出現樂,演說正法樂,僧眾和合樂,同修勇進樂T29, 2c
10. 俱舍釋論:諸佛生現樂,說正法亦樂,大眾和合樂,聚集出家樂T29, 163b
11. 太子瑞應:生世得覩佛,聞受經法快,得與辟支佛,真人會亦快T03,479c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THINGS THAT TEND TO HAPPINESS

  1. Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of the Sangha. [NāradaFn14-17] Happy is the discipline of the united ones.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 194. Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

194

A blessing:     the arising of Awakened Ones.
A blessing:     the teaching of true Dhamma.
A blessing:     the concord of the Sangha.
The austerity of those in concord
     is a blessing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
194
How delightful is the advent of the Buddhas;
How delightful is the teaching of the Dhamma;
In the Sangha, how delightful solidarity;
In concord, how delightful our austerity!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 194 Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.
英譯(Cited from DLMBS) [12]
DhP 194
Happy is birth of the Awakened Ones. Happy is teaching of the True Dharma.
Happy is unity of the Sangha. Happy is meditation of those in unity. [DLMBSFn-V194]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 194
Dhammapada Dhp. 195
巴利原典 (PTS) [1]
195. Pūjārahe pūjayato buddhe yadi va sāvake
Papañca samatikkante tiṇṇasokapariddave.
巴利原典 (CSCD) [2]
195. Pūjārahe pūjayato, buddhe yadi va sāvake;
Papañcasamatikkante, tiṇṇasokapariddave.
漢譯( 了參 法師 譯, 文言文版) [3] 一九五 供養供應者──脫離於虛妄,超越諸憂患,佛及佛弟子。 [LChnFn14-15][MettFn14-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
195 他頂禮應頂禮的人,無論是佛陀或弟子:
已經超越虛妄的人、已越渡了愁悲的人;
漢譯(周金言 譯, 白話文版) [13] 供養值得供養的人--諸佛、諸佛弟子和克服執著、邪見與傲慢,遠離諸憂患的人;供養寂靜、心無畏懼的人,功德不可衡量。 (偈195/ 196)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:佛為尊貴,斷漏無婬,諸釋中雄,一群從心T04,567b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HONOUR TO WHOM HONOUR IS DUE

195-196. He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments [NāradaFn14-18] and have got rid of grief and lamentation - the merit of him who reverences such peaceful [NāradaFn14-19] and fearless Ones [NāradaFn14-20] cannot be measured by anyone as such and such.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 195-196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation — he who reveres such peaceful and fearless ones, his merit none can compute by any measure.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

195-196 [ThaniSFn-V195-196]

If you worship those worthy of worship,
 — Awakened Ones or their disciples —
who've transcended
  objectifications,
  lamentation,
  & grief,
who are unendangered,
  fearless,
  unbound:
there's no measure for reckoning
that your merit's 'this much.'
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
195 & 196

To those who are worthy, whoever gives reverence,
To Buddhas, and monks who have cleared the impediments,
Crossed over grief and traversed lamentation,
Those safe from all quarters, who’ve reached liberation:
The greatness of merit from honouring such,
Can by no one be fixed at ‘just this-or-that much’.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
英譯(Cited from DLMBS) [12]
DhP 195
Who pays respects to those worthy of it, The Awakened Ones or their disciples,
who have gone beyond obstacles and overcame grief and sorrow,
[continued in DhP 196]. [DLMBSFn-V195]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 195
Dhammapada Dhp. 196
巴利原典 (PTS) [1]
196. Te tādise pūjayato nibbute akutobhaye
Na sakkā puññaṃ saṅkhātuṃ imettamapi kenaci.

Cuddasamo buddhavaggo.

巴利原典 (CSCD) [2]
196. Te tādise pūjayato, nibbute akutobhaye;
Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenaci.

Buddhavaggo cuddasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一九六 若供養如是──寂靜無畏者,其所得功德,無能測量者。 [MettFn14-17]

佛陀品第十四竟

漢譯( 敬法 法師 譯, 白話文版) [4]
196 他向這樣的人頂禮:寂靜各方皆無畏者,
他從中獲得的功德,無人能計量有多少。

佛陀品第十四完畢

漢譯(周金言 譯, 白話文版) [13] 供養值得供養的人--諸佛、諸佛弟子和克服執著、邪見與傲慢,遠離諸憂患的人;供養寂靜、心無畏懼的人,功德不可衡量。 (偈195/ 196)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:快哉福報,所願皆成,敏於上寂,自致泥洹T04, 567b
2. 中本起經:快哉福報,所願皆成,上寂大人,自見泥洹T04, 160c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 195-196. He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments [NāradaFn14-18] and have got rid of grief and lamentation - the merit of him who reverences such peaceful [NāradaFn14-19] and fearless Ones [NāradaFn14-20] cannot be measured by anyone as such and such.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 195-196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation — he who reveres such peaceful and fearless ones, his merit none can compute by any measure.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

195-196 [ThaniSFn-V195-196]

If you worship those worthy of worship,
 — Awakened Ones or their disciples —
who've transcended
  objectifications,
  lamentation,
  & grief,
who are unendangered,
  fearless,
  unbound:
there's no measure for reckoning
that your merit's 'this much.'
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
195 & 196

To those who are worthy, whoever gives reverence,
To Buddhas, and monks who have cleared the impediments,
Crossed over grief and traversed lamentation,
Those safe from all quarters, who’ve reached liberation:
The greatness of merit from honouring such,
Can by no one be fixed at ‘just this-or-that much’.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
英譯(Cited from DLMBS) [12]
DhP 196
[continued from DhP 195].
Those who pay respects to such emancipated and fearless ones,
nobody is able to calculate their merit as such and such. [DLMBSFn-V196]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 196
Dhammapada Dhp. 197
巴利原典 (PTS) [1]
  1. Sukhavaggo.
197. Susukhaṃ vata jīvāma verinesu averino
Verinesu manussesu viharāma averino.
巴利原典 (CSCD) [2]

15. Sukhavaggo

197. Susukhaṃ vata jīvāma, verinesu averino;
Verinesu manussesu, viharāma averino.
漢譯( 了參 法師 譯, 文言文版) [3]

十五:樂品 [LChnFn15-01]

一九七 我等實樂生,憎怨中無憎。於僧怨人中,我等無憎住。 [LChnFn15-02][MettFn15-01][MettFn15-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十五:樂品

197 我們的確很安樂過活,在眾怨之中我們無怨;
在充滿怨恨的眾人中,我們安住於無怨無恨。
漢譯(周金言 譯, 白話文版) [13]

第十五品--樂品

眾生滿懷憎恨,佛陀不憎恨,
眾生滿懷憎恨,佛陀安住不憎恨。 (偈197) [dhp-a-197-note]

眾生種種煩惱苦痛,佛陀不煩惱苦痛,
眾生種種煩惱苦痛,佛陀安住不煩惱苦痛。 (偈198) [dhp-a-198-note]

眾生貪求欲樂,佛陀不貪求,
眾生貪求欲樂,佛陀安住不貪求。 (偈199) [dhp-a-199-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我生已安,不慍於怨,眾人有怨,我行無怨T4,567b
  2. 法句譬喻經:我生已安,不慍於怨,眾人有怨,我行無怨T4,594c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 15 Happiness

AMONGST THE HATEFUL BE WITHOUT HATE   AMONGST THE SICK BE IN GOOD HEALTH   AMONGST THE PASSIONATE BE WITHOUT PASSION

  1. Ah, happily do we live without hate amongst the hateful; amidst hateful men we dwell unhating.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XV Happiness

197. Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.

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

Dhp XV Happy

197-200

How very happily we live,
free from hostility
among those who are hostile.
Among hostile people,
free from hostility we dwell.

How very happily we live,
free from misery
among those who are miserable.
Among miserable people,
free from misery we dwell.

How very happily we live,
free from busyness
among those who are busy.
Among busy people,
free from busyness we dwell.

How very happily we live,
we who have nothing.
We will feed on rapture
like the Radiant gods.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 15 Happiness

197
‘Midst those with animosity,
Those seething with antipathy,
Indeed, we live on happily,
Well wishing and kind heartedly.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XV: Happiness

197 Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!

英譯(Cited from DLMBS) [12]

Chapter 15: The Happiness

DhP 197
Very happily indeed we live, free of hatred amongst hateful.
Amongst hateful people we dwell without hatred. [DLMBSFn-V197]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 197
Dhammapada Dhp. 198
巴利原典 (PTS) [1]
198. Susukhaṃ vata jīvāma āturesu anāturā
Āturesu manussesu viharāma anāturā.
巴利原典 (CSCD) [2]
198. Susukhaṃ vata jīvāma, āturesu anāturā;
Āturesu manussesu, viharāma anāturā.
漢譯( 了參 法師 譯, 文言文版) [3] 一九八 我等實樂生,疾病中無病。於疾病人中,我等無病住。 [LChnFn15-03][MettFn15-02][MettFn15-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
198 我們的確很安樂過活,在眾病之中我們無病;
在充滿病患的眾人中,我們安住於沒有病患。
漢譯(周金言 譯, 白話文版) [13]
眾生滿懷憎恨,佛陀不憎恨,
眾生滿懷憎恨,佛陀安住不憎恨。 (偈197) [dhp-a-197-note]

眾生種種煩惱苦痛,佛陀不煩惱苦痛,
眾生種種煩惱苦痛,佛陀安住不煩惱苦痛。 (偈198) [dhp-a-198-note]

眾生貪求欲樂,佛陀不貪求,
眾生貪求欲樂,佛陀安住不貪求。 (偈199) [dhp-a-199-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我生已安,不病於病,眾人有病,我行無病T4,567b
  2. 法句譬喻經:我生已安,不病於病,眾人有病,我行無病T4,594c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Ah, happily do we live in good health [NāradaFn15-01] amongst the ailing; amidst ailing men we dwell in good health.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 198. Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

197-200

How very happily we live,
free from hostility
among those who are hostile.
Among hostile people,
free from hostility we dwell.

How very happily we live,
free from misery
among those who are miserable.
Among miserable people,
free from misery we dwell.

How very happily we live,
free from busyness
among those who are busy.
Among busy people,
free from busyness we dwell.

How very happily we live,
we who have nothing.
We will feed on rapture
like the Radiant gods.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
198
‘Midst sick-at-heart humanity,
Their consciousness in malady,
Indeed, we live on happily,
In deepest health and sanity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 198 Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!
英譯(Cited from DLMBS) [12]
DhP 198
Very happily indeed we live, healthy amongst diseased ones.
Amongst diseased people we dwell healthy. [DLMBSFn-V198]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 198
Dhammapada Dhp. 199
巴利原典 (PTS) [1]
199. Susukhaṃ vata jīvāma ussūkesu anussukā
Ussukesu manussesu viharāma anussukā.
巴利原典 (CSCD) [2]
199. Susukhaṃ vata jīvāma, ussukesu anussukā;
Ussukesu manassesu, viharāma anussukā.
漢譯( 了參 法師 譯, 文言文版) [3] 一九九 我等實樂生,貪欲中無欲。於貪欲人中,我等無欲住。 [MettFn15-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
199 我們的確很安樂過活,在眾欲之中我們無欲;
在充滿欲求的眾人中,我們安住於無欲無求。 [CFFn15-01]
漢譯(周金言 譯, 白話文版) [13]
眾生滿懷憎恨,佛陀不憎恨,
眾生滿懷憎恨,佛陀安住不憎恨。 (偈197) [dhp-a-197-note]

眾生種種煩惱苦痛,佛陀不煩惱苦痛,
眾生種種煩惱苦痛,佛陀安住不煩惱苦痛。 (偈198) [dhp-a-198-note]

眾生貪求欲樂,佛陀不貪求,
眾生貪求欲樂,佛陀安住不貪求。 (偈199) [dhp-a-199-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我生已安,不慼於憂,眾人有憂,我行無憂T4,567b
  2. 法句譬喻經:我生已安,不慼於憂,眾人有憂,我行無憂T4,594c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Ah, happily do we live without yearning (for sensual pleasures) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 199. Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

197-200

How very happily we live,
free from hostility
among those who are hostile.
Among hostile people,
free from hostility we dwell.

How very happily we live,
free from misery
among those who are miserable.
Among miserable people,
free from misery we dwell.

How very happily we live,
free from busyness
among those who are busy.
Among busy people,
free from busyness we dwell.

How very happily we live,
we who have nothing.
We will feed on rapture
like the Radiant gods.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
199
‘Midst those who crave insatiably,
Desiring things voraciously,
Indeed, we live on happily,
Indifferent and contentedly.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 199 Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed!
英譯(Cited from DLMBS) [12]
DhP 199
Very happily indeed we live, without greed amongst greedy ones.
Amongst greedy people we dwell without greed. [DLMBSFn-V199]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 199
Dhammapada Dhp. 200
巴利原典 (PTS) [1]
200. Susukhaṃ vata jīvāma yesaṃ no natthi kiñcanaṃ
Pītibhakkhā bhavissāma devā ābhassarā yathā.
巴利原典 (CSCD) [2]
200. Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;
Pītibhakkhā bhavissāma, devā ābhassarā yathā.
漢譯( 了參 法師 譯, 文言文版) [3] 二00 我等實樂生,我等無物障,我等樂為食,如光音天人。 [LChnFn15-04][LChnFn15-05][MettFn15-04][MettFn15-05][MettFn15-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
200 我們很安樂過活,我們沒什麼障礙。 [CFFn15-02]
我們以喜悅為食,就像光音天之神。
漢譯(周金言 譯, 白話文版) [13] 佛陀愉快安住,沒有種種煩惱礙障,如同光音天,佛陀以法喜為食。 (偈 200) [dhp-a-200-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我生已安,清淨無為,以樂為食,如光音天T4,567b
  2. 法句譬喻經:我生已安,清淨無為,以樂為食,如光音天T4,594c
  3. 出曜:諸欲得樂壽,終己無結著,當食於念食,如彼光音天T4,758b
  4. 法集:諸欲得樂壽,終己無結者,當食於念食,如彼光音天T4,795a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE WITHOUT IMPEDIMENTS

  1. Ah, happily do we live we who have no impediments. [NāradaFn15-02] Feeders of joy shall we be even as the gods of the Radiant Realm.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 200. Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

197-200

How very happily we live,
free from hostility
among those who are hostile.
Among hostile people,
free from hostility we dwell.

How very happily we live,
free from misery
among those who are miserable.
Among miserable people,
free from misery we dwell.

How very happily we live,
free from busyness
among those who are busy.
Among busy people,
free from busyness we dwell.

How very happily we live,
we who have nothing.
We will feed on rapture
like the Radiant gods.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
200
How happily, here,
Do we our days fill!
Possessionless, we,
The owners of nil.

We’ll feed on our joy;
We’ll live on delight;
Like the Radiant Gods
In the heavens of light.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 200 Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!
英譯(Cited from DLMBS) [12]
DhP 200
Very happily indeed we live, who have nothing whatsoever.
We will be feeding on joy, just like the Radiant Gods. [DLMBSFn-V200]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 200
Dhammapada Dhp. 201
巴利原典 (PTS) [1]
201. Jayaṃ veraṃ pasavati dukkhaṃ seti parājito
Upasanto sukhaṃ seti hatmā jayaparājayaṃ.
巴利原典 (CSCD) [2]
201. Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;
Upasanto sukhaṃ seti, hitvā jayaparājayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0一  勝利生憎怨,敗者住苦惱。勝敗兩俱捨,和靜住安樂。 [MettFn15-07][MettFn15-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
201 勝利會招來怨恨,戰敗者痛苦過活;
捨棄了勝敗之後,寂靜者安樂過活。 [CFFn15-03]
漢譯(周金言 譯, 白話文版) [13]
勝利造成憎怨,落敗的人生活在痛苦中,
內心祥和的人,捨棄勝利與失敗,而和樂安住。 (偈 201)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:勝則生怨,負則自鄙,去勝負心,無爭自安T4,567b
  2. 出曜:勝則怨滅,負則自鄙,息則快樂,無勝負心T4,753a
  3. 法集:忍勝則怨賊,自負則自鄙,息意則快樂,無勝無負心T4,794a
4. 雜含1153:勝者更增怨,伏者臥不安,勝伏二俱捨,是得安隱眠T2,307b
5. 雜含1263:戰勝增怨敵,敗苦臥不安,勝敗二俱捨,臥覺寂靜樂T2,338c
6. 別雜1263:勝則多怨疾,負則惱不眠,若無勝負者,寂滅安睡眠T2,338c
7. 撰集:負則生憂懼,勝則懷欣慶,汝今放彼王,二俱生歡喜。若能息勝負,最妙第一樂T4,207c
8. 雜寶:得勝增長怨,負則益憂苦,不諍勝負者,其樂最第一T4,456b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

VICTORY BREEDS HATRED

  1. Victory breeds hatred. The defeated live in pain. Happily the peaceful live, giving up victory and defeat.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 201. Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

201

Winning gives birth to hostility.
Losing, one lies down in pain.
The calmed lie down with ease,
  having set
  winning & losing
     aside.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
201
From triumph grows antipathy;
The conquered sleep in misery.
The calmed ones slumber blissfully;
They’ve spurned defeat and victory.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 201 Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
英譯(Cited from DLMBS) [12]
DhP 201
Victory produces hatred. Defeated one dwells in pain.
Tranquil one dwells happily, having renounced both victory and defeat. [DLMBSFn-V201]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 201
Dhammapada Dhp. 202
巴利原典 (PTS) [1]
202. Natthi rāgasamo aggi natthi dosasamo kali
Natthi khandhasamā dukkhā katthi santiparaṃ sukhaṃ.
巴利原典 (CSCD) [2]
202. Natthi rāgasamo aggi, natthi dosasamo kali;
Natthi khandhasamā [khandhādisā (sī. syā. pī. rūpasiddhiyā sameti)] dukkhā, natthi santiparaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0二 無火如貪欲,無惡如瞋恨,無苦如(五)蘊,無樂勝寂靜。 [LChnFn15-06][MettFn15-09][NandFn15-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
202 無火能和貪欲同等,無惡能和瞋恨同等,
無苦能和五蘊同等,無樂能夠超越寂靜。 [CFFn15-04]
漢譯(周金言 譯, 白話文版) [13]
沒有任何的火比得上貪欲,沒有任何的罪過比得上瞋恚,
沒有任何的苦痛比得上五蘊,沒有任何的喜樂比得上涅槃。 (偈 202)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:熱無過婬,毒無過怒,苦無過身,樂無過滅T4,567b
  2. 法句譬喻經:熱無過婬,毒無過怒,苦無過身,樂無過滅T4,595a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LUST IS A FIRE

  1. There is no fire like lust, no crime like hate. There is no ill like the body, [NāradaFn15-03] no bliss higher than Peace (Nibbāna).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 202. There is no fire like lust and no crime like hatred. There is no ill like the aggregates (of existence) and no bliss higher than the peace (of Nibbana). [BudRkFn-v202]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

202-204

There's no fire like passion,
no loss like anger,
no pain like the aggregates,
no ease other than peace.

Hunger: the foremost illness.
Fabrications: the foremost pain.
For one knowing this truth
as it actually is,
  Unbinding
is the foremost ease.

Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost kinship.
Unbinding: the foremost ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
202
There’s no blaze like desire;
No misfortune like ire;
Like the khandhas, no stress;
Like appeasement, no bliss.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 202 There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.
英譯(Cited from DLMBS) [12]
DhP 202
There is no fire like passion. There is no evil like hatred.
There is no suffering like the Aggregates of existence. There is no happiness higher than tranquility. [DLMBSFn-V202]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 202
Dhammapada Dhp. 203
巴利原典 (PTS) [1]
203. Jighacchāparamā rogā saṅkhāraparamā dukhā
Etaṃ ñatvā yathābhūtaṃ nibbāṇaparamaṃ sukhaṃ.
巴利原典 (CSCD) [2]
203. Jighacchāparamā rogā, saṅkhāraparamā [saṅkārā paramā (bahūsu)] dukhā;
Etaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0三 飢為最大病,行為最大苦;如實知此已,涅槃樂最上。 [LChnFn15-07][MettFn15-10][NandFn15-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
203 餓是最大的病,諸行則是最苦。
如實了知它後,得證至樂涅槃。
漢譯(周金言 譯, 白話文版) [13]
飢餓是最大的疾病 [dhp-a-203-note] ,五蘊是最大的苦痛,
智者如實知見這種道理,而證得究竟喜悅的涅槃。 (偈 203)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:飢為大病,行為最苦,已諦知此,泥洹最樂T4,573a
  2. 出曜:飢為第一患,行為第一苦,如實知此者,泥洹第一樂T4,732b
  3. 法集:飢為第一患,行為第一苦,如實知此者,圓寂第一樂T4,790b
4. 波須蜜:飢渴第一病,行為第一苦,如實知是者,涅槃第一樂T28,807a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HUNGER IS THE GREATEST AFFLICTION

  1. Hunger [NāradaFn15-04] is the greatest disease. Aggregates [NāradaFn15-05] are the greatest ill. Knowing this as it really is, (the wise realize) Nibbāna, bliss supreme.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 203. Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

202-204

There's no fire like passion,
no loss like anger,
no pain like the aggregates,
no ease other than peace.

Hunger: the foremost illness.
Fabrications: the foremost pain.
For one knowing this truth
as it actually is,
  Unbinding
is the foremost ease.

Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost kinship.
Unbinding: the foremost ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
203
Hunger is the primary disease; conditioned phenomena, the primary suffering. Having seen the truth of this, Nibbana becomes the primary happiness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 203 Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness.
英譯(Cited from DLMBS) [12]
DhP 203
Hunger is the highest illness. Conditioned things are the highest suffering.
Having known this as it is, Nirvana is the highest happiness. [DLMBSFn-V203]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 203
Dhammapada Dhp. 204
巴利原典 (PTS) [1]
204. Ārogyaparamā lābhā santuṭṭhiparamaṃ dhanaṃ
Vissāsaparamā ñātī nibbāṇaparamaṃ sukhaṃ.
巴利原典 (CSCD) [2]
204. Ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ;
Vissāsaparamā ñāti [vissāsaparamo ñāti (ka. sī.), vissāsaparamā ñātī (sī. aṭṭha.), vissāsā paramā ñāti (ka.)], nibbānaṃ paramaṃ [nibbāṇaparamaṃ (ka. sī.)] sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0四 無病最上利,知足最上財,信賴最上親,涅槃最上樂。 [MettFn15-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
204 健康是最大的收獲,知足是最大的財富,
可信者是最好親人,涅槃是至上的快樂。
漢譯(周金言 譯, 白話文版) [13]
健康是最高的福報,知足是最好的財富,
最可信賴的人就是最好的親友,涅槃是最究竟的喜悅。 (偈204)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:無病最利,知足最富,厚為最友,泥洹最快T4,573a
  2. 出曜:無病第一利,知足第一富,知親第一友,泥洹第一樂T4,732a
  3. 法集:無病第一利,知足第一富,知親第一友,圓寂第一樂T4,790b
4. 四諦:無病第一利,知足為勝財,無疑為上親,涅槃無比樂T32,380c
5. 中含:無病第一利,涅槃第一樂T1,672b
6. 瑞應:無病第一利,知足第一富,善友第一厚,無為第一安T3,480c
7. 大莊嚴:無病第一利,知足第一富,善友第一親,涅槃第一樂T4,268a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HEALTH IS PARAMOUNT

  1. Health is the highest gain. Contentment is the greatest wealth. The trusty [NāradaFn15-06] are the best kinsmen. Nibbāna is the highest bliss.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 204. Health is the most precious gain and contentment the greatest wealth. A trustworthy person is the best kinsman, Nibbana the highest bliss.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

202-204

There's no fire like passion,
no loss like anger,
no pain like the aggregates,
no ease other than peace.

Hunger: the foremost illness.
Fabrications: the foremost pain.
For one knowing this truth
as it actually is,
  Unbinding
is the foremost ease.

Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost kinship.
Unbinding: the foremost ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
204
Above all gains, the best is health;
Contentment ranks as greatest wealth.
The loyal friend is kin that’s best;
Of all, Nibbana stands most blest.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 204 Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.
英譯(Cited from DLMBS) [12]
DhP 204
Health is the highest gain. Contentment is the highest wealth.
Trusted people are the best relatives. Nirvana is the highest happiness. [DLMBSFn-V204]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 204
Dhammapada Dhp. 205
巴利原典 (PTS) [1]
205. Pavivekarasaṃ pītvā rasaṃ upasamassa ca
Niddaro hoti nippāpo dhammapītirasaṃ pibaṃ.
巴利原典 (CSCD) [2]
205. Pavivekarasaṃ pitvā [pītvā (sī. syā. kaṃ. pī.)], rasaṃ upasamassa ca;
Niddaro hoti nippāpo, dhammapītirasaṃ pivaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0五 已飲獨居味,以及寂靜味,喜飲於法味,離怖畏去惡。 [NandFn15-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
205 嚐了獨處味,以及寂靜味,
他無苦無惡,得飲法喜味。
漢譯(周金言 譯, 白話文版) [13]
已經領會寂靜獨居安樂的人,已經領會法義而喜悅的人,
不再恐懼,而且遠離邪惡(見)。 (偈 205)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜:解知念待味,思惟休息義,無熱無飢想,當服於法味T4,742c
  2. 法集:解知念待味,思惟休息義,無熱無飢想,當服於法味T4,792a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HAPPY IS HE WHO TASTES THE FLAVOUR OF TRUTH

  1. Having tasted the flavour of seclusion and the flavour of appeasement, [NāradaFn15-07] free from anguish and stain becomes he, imbibing the taste of the joy of the Dhamma.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 205. Having savored the taste of solitude and peace (of Nibbana), pain-free and stainless he becomes, drinking deep the taste of the bliss of the Truth.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

205

Drinking the nourishment,
  the flavor,
of seclusion & calm,
one is freed from evil, devoid
  of distress,
refreshed with the nourishment
of rapture in the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
205
Having tasted the sweet of seclusion,
And savoured the taste of tranquillity,
Dhamma’s ambrosia and joy may you drink,
And be free of distress and iniquity!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 205 He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.
英譯(Cited from DLMBS) [12]
DhP 205
Having drunk the nectar of solitude and the nectar of tranquility,
one is free of fear and free of evil, drinking the nectar of the joy of Dharma. [DLMBSFn-V205]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 205
Dhammapada Dhp. 206
巴利原典 (PTS) [1]
206. Sāhu dassanamariyānaṃ sannivāso sadā sukho
Adassanena bālānaṃ niccameva sukhī siyā.
巴利原典 (CSCD) [2]
206. Sāhu dassanamariyānaṃ, sannivāso sadā sukho;
Adassanena bālānaṃ, niccameva sukhī siyā.
漢譯( 了參 法師 譯, 文言文版) [3] 二0六 善哉見聖者,與彼同住樂。由不見愚人,彼即常歡樂。 [MettFn15-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
206 得見聖者真是好,和他們相處常樂;
只要能不見愚人,就能永遠都快樂。
漢譯(周金言 譯, 白話文版) [13]

值遇聖者是好事,與聖者同住是件喜樂的事,不見愚癡的人也是件喜樂的事。 (偈 206)

與愚癡的人為伍,會長期憂患,與愚癡的人為伍,如同與敵人為伍一般痛苦;與智者為伍,如同與親友同住般安樂。 (偈 207)

所以,人應該與聰明、智慧、多聞、堅定、善盡職責的聖者為伍,如同月亮追隨星辰的軌跡。 (偈 208)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見聖人快,得依附快,得離愚人,為善獨快T4,567c
  2. 法句喻:見聖人快,得依附快,得離愚人,為善獨快T4,601c
  3. 出曜:得覩諸賢樂,同會亦復樂,不與愚從事,畢故永以樂T4,756b
  4. 法集:得覩諸賢樂,同會亦復樂,不與愚從事,畢固永已樂T4,794c
5. 佛本行集:見諸聖為樂,共居亦復樂,不見群癡輩,是則名常樂T3,877c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED IS THE SIGHT OF THE NOBLE   SORROWFUL IS ASSOCIATION WITH THE FOOLISH   ASSOCIATE WITH THE WISE

  1. Good is the sight of the Ariyas: their company is ever happy. Not seeing the foolish, one may ever be happy.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 206. Good is it to see the Noble Ones; to live with them is ever blissful. One will always be happy by not encountering fools.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

206-208

It's good to see Noble Ones.
Happy their company — always.
Through not seeing fools
constantly, constantly
  one would be happy.

For, living with a fool,
one grieves a long time.
Painful is communion with fools,
as with an enemy —
  always.
Happy is communion
with the enlightened,
as with a gathering of kin.

  So:
the enlightened man —
discerning, learned,
enduring, dutiful, noble,
intelligent, a man of integrity:
  follow him
  — one of this sort —
  as the moon, the path
  of the zodiac stars.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
206
How blessed, the sight of accomplished disciples!
Companionship, ever, with them is delightful.
If ignorant people one never should see,
How endlessly pleasant, indeed, would it be!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 206 The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy.
英譯(Cited from DLMBS) [12]
DhP 206
Good is seeing the Noble Ones; association with them is always happy.
By not seeing fools on would always be happy. [DLMBSFn-V206]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 206
Dhammapada Dhp. 207
巴利原典 (PTS) [1]
207. Bālasaṅgatacārīhi dīghamaddhāna socati
Dukkho bālehi saṃvāso amitteneva sabbadā
Dhīro ca sukhasaṃvāso ñātīnaṃ'va samāgamo.
巴利原典 (CSCD) [2]
207. Bālasaṅgatacārī [bālasaṅgaticārī (ka.)] hi, dīghamaddhāna socati;
Dukkho bālehi saṃvāso, amitteneva sabbadā;
Dhīro ca sukhasaṃvāso, ñātīnaṃva samāgamo.
漢譯( 了參 法師 譯, 文言文版) [3] 二0七 與愚者同行,長時處憂悲。與愚同住苦,如與敵同居。與智者同住,樂如會親族。 [MettFn15-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
207 與愚人同行的人,他真的長期苦惱。
與愚人相處是苦,如永遠與敵生活;
與賢者相處是樂,猶如與親人相處。
漢譯(周金言 譯, 白話文版) [13]

值遇聖者是好事,與聖者同住是件喜樂的事,不見愚癡的人也是件喜樂的事。 (偈 206)

與愚癡的人為伍,會長期憂患,與愚癡的人為伍,如同與敵人為伍一般痛苦;與智者為伍,如同與親友同住般安樂。 (偈 207)

所以,人應該與聰明、智慧、多聞、堅定、善盡職責的聖者為伍,如同月亮追隨星辰的軌跡。 (偈 208)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜:如與愚從事,經歷無數日,與愚同居難,如與怨憎會。與智同處易,如共親親會T4,756b
  2. 出曜:莫見愚聞聲,亦莫與愚居,與愚同居難,猶如怨同處,當選擇共居,如與親親會T4,730b
  3. 法集:不與愚從事,經歷無數日,與愚同居難,如與怨憎會,與智同處易,如共親親會T4,794c
  4. 法集:莫見愚聞聲,亦莫與愚居,與愚同居難,猶如怨同處。當選擇共居,如與親親會T4,790b
  5. 法句經:依賢居快,如親親會T4,567c
  6. 法句喻:使賢居快,如親親會T4,601c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Truly he who moves in company with fools grieves for a long time. Association with the foolish is ever painful as with a foe. Happy is association with the wise, even like meeting with kinsfolk.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 207. Indeed, he who moves in the company of fools grieves for longing. Association with fools is ever painful, like partnership with an enemy. But association with the wise is happy, like meeting one's own kinsmen.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

206-208

It's good to see Noble Ones.
Happy their company — always.
Through not seeing fools
constantly, constantly
  one would be happy.

For, living with a fool,
one grieves a long time.
Painful is communion with fools,
as with an enemy —
  always.
Happy is communion
with the enlightened,
as with a gathering of kin.

  So:
the enlightened man —
discerning, learned,
enduring, dutiful, noble,
intelligent, a man of integrity:
  follow him
  — one of this sort —
  as the moon, the path
  of the zodiac stars.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
207
A woman will grieve for a very long time
If she moves in the circle of people unwise;
For it ever is so, that to live with a fool
Is as painful as if one should live with a foe.

But a living acquaintance with people sagacious
Is happy as if they were cherished relations.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 207 He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.
英譯(Cited from DLMBS) [12]
DhP 207
One who lives together with fools will suffer for a long time.
The company of fools is always painful - like the company of an enemy.
And a wise one is pleasant to live with, like meeting with relatives. [DLMBSFn-V207]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 207
Dhammapada Dhp. 208
巴利原典 (PTS) [1]
208. Tasmāhi,
Dhīrañca paññca bahussutañca
Dhorayhasīlaṃ vatavantamāriyaṃ
Taṃ tādisaṃ sappurisaṃ sumedhaṃ
Bhajetha nakkhattapathaṃ'va candimā.

Paṇṇarasamo sukhavaggo.

巴利原典 (CSCD) [2]
208. Tasmā hi –
Dhīrañca paññañca bahussutañca, dhorayhasīlaṃ vatavantamariyaṃ;
Taṃ tādisaṃ sappurisaṃ sumedhaṃ, bhajetha nakkhattapathaṃva candimā [tasmā hi dhīraṃ paññañca, bahussutañca dhorayhaṃ; sīlaṃ dhutavatamariyaṃ, taṃ tādisaṃ sappurisaṃ; sumedhaṃ bhajetha nakkhattapathaṃva candimā; (ka.)].

Sukhavaggo pannarasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

二0八 是故真實: [LChnFn15-08] 賢者智者多聞者,持戒虔誠與聖者,從斯善人賢慧遊,猶如月從於星道。 [MettFn15-12]

樂品第十五竟

漢譯( 敬法 法師 譯, 白話文版) [4]
208 因此,你們應跟隨賢者、慧者、多聞者、
具戒者、盡責者、聖者;
跟隨這樣的善士妙智者,
就像月亮順著星道而行。

樂品第十五完畢

漢譯(周金言 譯, 白話文版) [13]

值遇聖者是好事,與聖者同住是件喜樂的事,不見愚癡的人也是件喜樂的事。 (偈 206)

與愚癡的人為伍,會長期憂患,與愚癡的人為伍,如同與敵人為伍一般痛苦;與智者為伍,如同與親友同住般安樂。 (偈 207)

所以,人應該與聰明、智慧、多聞、堅定、善盡職責的聖者為伍,如同月亮追隨星辰的軌跡。 (偈 208)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜:是故事多聞,并及持戒者,如是人中上,猶月在眾星。T4,730b
  2. 法集:是故事多聞,并及持戒者,如是人中上,如月在眾星。T4,790b
  3. 法句經:近仁智者,多聞高遠。 T4,567c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Therefore:-

With the intelligent, the wise, [NāradaFn15-08] the learned, [NāradaFn15-09] the enduring, [NāradaFn15-10] the dutiful, [NāradaFn15-11] and the Ariya [NāradaFn15-12] - with a man of such virtue and intellect should one associate, as the moon (follows) the starry path.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 208. Therefore, follow the Noble One, who is steadfast, wise, learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

206-208

It's good to see Noble Ones.
Happy their company — always.
Through not seeing fools
constantly, constantly
  one would be happy.

For, living with a fool,
one grieves a long time.
Painful is communion with fools,
as with an enemy —
  always.
Happy is communion
with the enlightened,
as with a gathering of kin.

  So:
the enlightened man —
discerning, learned,
enduring, dutiful, noble,
intelligent, a man of integrity:
  follow him
  — one of this sort —
  as the moon, the path
  of the zodiac stars.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
208
With men of great learning,
Insightful, discerning,
In wisdom excelling,
Devout, persevering,
The noble and excellent,
Ever associate,
Just as the moon
With the stars of the zodiac.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 208 Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
英譯(Cited from DLMBS) [12]
DhP 208
Therefore:
Clever and wise and learned,
virtuous, devout and noble -
associate with such a smart true person,
just like the moon follows the path of the stars. [DLMBSFn-V208]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 208
Dhammapada Dhp. 209
巴利原典 (PTS) [1]
  1. Piyavaggo.
209. Ayoge yuñjamattānaṃ yogasmiñca ayojayaṃ209
Atthaṃ hitvā piyaggāhī pihetattānuyoginaṃ.
巴利原典 (CSCD) [2]

16. Piyavaggo

209. Ayoge yuñjamattānaṃ, yogasmiñca ayojayaṃ;
Atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ.
漢譯( 了參 法師 譯, 文言文版) [3]

第十六:喜愛品

二0九  專事不當事,不事於應修,棄善趨愛欲,卻羨自勉者。 [LChnFn16-01][MettFn16-01][MettFn16-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十六:喜愛品

209 自己致力於不該做的,卻沒有致力於該做的;
放棄修行追求欲樂者,將羨慕能自己奮鬥者。
漢譯(周金言 譯, 白話文版) [13]

第十六品--喜愛品

比丘若流連不該去的地方,不修持正思惟,放棄戒定慧三學,而還俗去追求欲樂,則只能羨慕修證的比丘。 (偈 209)

不要貪戀可親與不可親的人事物,怨憎會、愛別離都是痛苦的。 (偈 210)

所以不要愛染,因為愛別離是痛苦的,沒有愛染與憎怨的人,毫無繫縛。 (偈 211)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:違道則自順,順道則自違,捨義取所好,是為順愛欲T4,567c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 16 Affection

AVOID THAT WHICH SHOULD BE SHUNNED

  1. Applying oneself [NāradaFn16-01] to that which should be avoided, not applying oneself to that which should be pursued, [NāradaFn16-02] and giving up the quest, [NāradaFn16-03] one who goes after pleasure envies them who exert themselves. [NāradaFn16-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XVI Affection

209. Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs.

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

Dhp XVI Dear Ones

209 [ThaniSFn-V209]

Having applied himself
to what was not his own task,
and not having applied himself
to what was,
having disregarded the goal
to grasp at what he held dear,
he now envies those
who kept after themselves,
     took themselves
         to task.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 16 Affection

209
Having ventured upon what they should have eschewed,
And neglected whatever they should have pursued,
Having spurned their true welfare, held fast by affection,
Such envy the people with self-application.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XVI: Pleasure

209 He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.

英譯(Cited from DLMBS) [12]

Chapter 16: Affection

DhP 209
Undertaking what is not to be undertaken, not undertaking what is to be undertaken,
having renounced spiritual welfare; one grasping after the pleasant envies one who is pursuing the purification of mind. [DLMBSFn-V209]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 209
Dhammapada Dhp. 210
巴利原典 (PTS) [1]
210. Mā piyehi samāgañchī appiyehi kudācanaṃ
Piyānaṃ adassanaṃ dukkhaṃ appiyānañca dassanaṃ.
巴利原典 (CSCD) [2]
210. Mā piyehi samāgañchi, appiyehi kudācanaṃ;
Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一0  莫結交愛人,莫結不愛人。不見愛人苦,見憎人亦苦。 [MettFn16-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
210 莫與喜愛者相處,莫與厭惡者相處;
不見喜愛者是苦,見厭惡者也是苦。
漢譯(周金言 譯, 白話文版) [13]

比丘若流連不該去的地方,不修持正思惟,放棄戒定慧三學,而還俗去追求欲樂,則只能羨慕修證的比丘。 (偈 209)

不要貪戀可親與不可親的人事物,怨憎會、愛別離都是痛苦的。 (偈 210)

所以不要愛染,因為愛別離是痛苦的,沒有愛染與憎怨的人,毫無繫縛。 (偈 211)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不當趣所愛,亦莫有不愛,愛之不見憂,不愛見亦憂T4,567c
  2. 出曜經:莫與愛念會,亦莫不念俱,愛念不見苦,不念愛憂慼T4,651b
  3. 法集要頌經:莫與愛念會,亦莫不念俱,念愛不見苦,不愛念憂慼T4,780b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GIVE UP BOTH WHAT IS DEAR AND NOT DEAR

  1. Consort not with those that are dear, [NāradaFn16-05] never with those that are not dear; not seeing those that are dear and seeing those that are not dear, are both painful. [NāradaFn16-06]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

210-211

Don't ever — regardless —
be conjoined with what's dear
  or undear.
It's painful
not to see what's dear
or to see what's not.

So don't make anything dear,
for it's dreadful to be far
from what's dear.
No bonds are found
for those for whom
there's neither dear
nor undear.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
210
One shouldn't consort with the ones one adores,
And certainly never with those one abhors.
For painful it is to behold the displeasing,
And painful no longer to see the endearing.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 210 Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.
英譯(Cited from DLMBS) [12]
DhP 210
Don't associate with the dear ones, and never with those who are unloved.
Not seeing the dear ones is suffering - and seeing the unloved ones. [DLMBSFn-V210]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 210
Dhammapada Dhp. 211
巴利原典 (PTS) [1]
211. Tasmā piyaṃ na kayirātha piyāpāyo hi pāpako
Ganthā tesaṃ na vijjanti yesaṃ natthi piyāppiyaṃ.
巴利原典 (CSCD) [2]
211. Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako;
Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一一  是故莫愛著,愛別離為苦。若無愛與憎,彼即無羈縛。 [MettFn16-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
211 因此不應有喜愛,與喜愛者別離苦;
無喜愛無不喜者,他們沒有諸束縛。
漢譯(周金言 譯, 白話文版) [13]

比丘若流連不該去的地方,不修持正思惟,放棄戒定慧三學,而還俗去追求欲樂,則只能羨慕修證的比丘。 (偈 209)

不要貪戀可親與不可親的人事物,怨憎會、愛別離都是痛苦的。 (偈 210)

所以不要愛染,因為愛別離是痛苦的,沒有愛染與憎怨的人,毫無繫縛。 (偈 211)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:是以莫造愛,愛憎惡所由,已除縛結者,無愛無所憎T4,567c
  2. 出曜經:是故不生念,念者是惡累,彼則無諸縛,無念無不念T4,650c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HOLD NOTHING DEAR

  1. Hence hold nothing dear, for separation from those that are dear is bad; bonds do not exist or those to whom naught is dear or not dear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 211. Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

210-211

Don't ever — regardless —
be conjoined with what's dear
  or undear.
It's painful
not to see what's dear
or to see what's not.

So don't make anything dear,
for it's dreadful to be far
from what's dear.
No bonds are found
for those for whom
there's neither dear
nor undear.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
211
Attachment should not be developed:
The parting from loved ones is wretched.
Where nothing's detested and nothing’s beloved,
Attachment cannot, in such case, be discovered.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 211 Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.
英譯(Cited from DLMBS) [12]
DhP 211
Therefore, do not hold anything dear; separation from the dear ones is bad.
There are no bonds for those, for whom there is nothing dear or unloved. [DLMBSFn-V211]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 211
Dhammapada Dhp. 212
巴利原典 (PTS) [1]
212. Piyato jāyatī soko piyato jāyatī bhayaṃ
Piyato vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
212. Piyato jāyatī soko, piyato jāyatī [jāyate (ka.)] bhayaṃ;
Piyato vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一二 從喜愛生憂,從喜愛生怖;離喜愛無憂,何處有恐怖。 [MettFn16-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
212 由喜愛引生憂愁,由喜愛引生恐懼。
對於解脫喜愛者,既無憂哪來恐懼?
漢譯(周金言 譯, 白話文版) [13]
喜愛會引起憂愁,喜愛會引起恐怖,
毫無喜愛的人,遠離憂愁,恐怖。 (偈 212)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愛喜生憂,愛喜生畏,無所愛喜,何憂何畏?T4,567c
  2. 法句譬喻經:愛喜生憂,愛喜生畏,無所愛喜,何憂何畏?T4,595c
  3. 出曜經:念喜生憂,念喜生畏,無所念喜,何憂何畏?T4,649c
  4. 法集要頌經:愛處生憂愁,愛處生怖畏,若無所愛樂,何愁何怖畏?T4,779c
5. 撰集:因愛則生憂,因愛便有畏,能離恩愛者,永斷無怖畏T4,219b
6. 妙色王:由愛故生憂,由愛故生怖,若離於愛者,無憂亦無怖T3,391b
7. 涅槃北:因愛生憂,因愛生怖,若離於愛,何憂何怖?T12,437c
8. 涅槃南:因愛生憂,因愛生怖,若離於愛,何憂何怖?T12,679b
9. 四十二:從愛欲生憂,從憂生畏,無愛即無憂,不憂即無畏T17,723c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM WHAT IS DEAR

  1. From endearment springs grief, from endearment springs fear; for him who is wholly free from endearment there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 212. From endearment springs grief, from endearment springs fear. For one who is wholly free from endearment there is no grief, whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
212
Fondness leads to lamentation;
Fondness leads to trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 212 From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 212
From affection, grief is born. From affection, fear is born.
One freed from affection has no grief, whence fear? [DLMBSFn-V212]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 212
Dhammapada Dhp. 213
巴利原典 (PTS) [1]
213. Pemato jāyatī soko pemato jāyatī bhayaṃ
Pemato vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
213. Pemato jāyatī soko, pemato jāyatī bhayaṃ;
Pemato vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一三 從親愛生憂,從親愛生怖;離親愛無憂,何處有恐怖。 [MettFn16-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
213 由親愛引生憂愁,由親愛引生恐懼。
對於解脫親愛者,既無憂哪來恐懼?
漢譯(周金言 譯, 白話文版) [13]
喜愛會引起憂愁,喜愛也會引發恐怖,
割捨喜愛的人,遠離憂愁恐怖。 (偈 213)
漢譯(相當之古漢譯對應經典) [5]
  1. 法集要頌經:由愛生憂愁,由愛生怖畏,若遠離念愛,遂捨狂亂終T4,779c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM AFFECTION

  1. From affection springs grief, from affection springs fear; for him who is wholly free from affection there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 213. From affection springs grief, from affection springs fear. For one who is wholly free from affection there is no grief, whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
213
Love gives rise to lamentation;
Love gives rise to trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 213 From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 213
From love, grief is born. From love, fear is born.
One freed from love has no grief, whence fear? [DLMBSFn-V213]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 213
Dhammapada Dhp. 214
巴利原典 (PTS) [1]
214. Ratiyā jāyatī soko ratiyā jāyatī bhayaṃ
Ratiyā vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
214. Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ;
Ratiyā vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一四 從貪欲生憂,從貪欲生怖;離貪欲無憂,何處有恐怖。 [NandFn16-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
214 由喜樂引生憂愁,由喜樂引生恐懼。
對於解脫喜樂者,既無憂哪來恐懼?
漢譯(周金言 譯, 白話文版) [13]
執著引發憂愁,執著引發恐怖,
毫無執著的人,遠離憂愁恐怖。 (偈 214)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:好樂生憂,好樂生畏,無所好樂,何憂何畏?T4,567c
  2. 法句譬喻經:好樂生憂,好樂生畏,無所好樂,何憂何畏?T4,595c
  3. 出曜經:好樂生憂,好樂生畏,無所好樂,何憂何畏?T4,627c
  4. 法集要頌經:從愛生煩惱,從愛生怖畏,離愛得解脫,無怖無煩惱T4,778a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM ATTACHMENT

  1. From attachment springs grief, from attachment springs fear; for him who is wholly free from attachment there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 214. From attachment springs grief, from attachment springs fear. For one who is wholly free from attachment there is no grief, whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
214
Passion leads to lamentation;
Passion leads to trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 214 From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 214
From attachment, grief is born. From attachment, fear is born.
One freed from attachment has no grief, whence fear? [DLMBSFn-V214]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 214
Dhammapada Dhp. 215
巴利原典 (PTS) [1]
215. Kāmato jāyatī soko kāmato jāyatī bhayaṃ
Kāmato vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
215. Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;
Kāmato vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一五 從欲樂生憂,從欲樂生怖;離欲樂無憂,何處有恐怖。 [NandFn16-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
215 由欲樂引生憂愁,由欲樂引生恐懼。
對於解脫欲樂者,既無憂哪來恐懼?
漢譯(周金言 譯, 白話文版) [13]
欲樂引發憂愁,欲樂引發恐怖,
毫無欲樂的人,遠離憂愁恐怖。 (偈 215)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:愛欲生憂,愛欲生畏,無所愛欲,何憂何畏?T4,627c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM LUST

  1. From lust springs grief, from lust springs fear; for him who is wholly free from lust there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 215. From lust springs grief, from lust springs fear. For one who is wholly free from craving there is no grief; whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
215
Sensual lust brings lamentation.
Sensual lust brings trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 215 From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 215
From pleasure, grief is born. From pleasure, fear is born.
One freed from pleasure has no grief, whence fear? [DLMBSFn-V215]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 215
Dhammapada Dhp. 216
巴利原典 (PTS) [1]
216. Taṇhāya jāyatī soko taṇhāya jāyatī bhayaṃ
Taṇhāya vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
216. Taṇhāya jāyatī [jāyate (ka.)] soko, taṇhāya jāyatī bhayaṃ;
Taṇhāya vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一六 從愛欲生憂,從愛欲生怖;離愛欲無憂,何處有恐怖。 [MettFn16-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
216 由貪愛引生憂愁,由貪愛引生恐懼。
對於解脫貪愛者,既無憂哪來恐懼?
漢譯(周金言 譯, 白話文版) [13]
貪愛會引起憂愁,貪愛會生起恐怖,
毫無貪愛的人,遠離憂愁恐怖。 (偈216)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貪欲生憂,貪欲生畏,解無貪欲,何憂何畏?T4,567c
  2. 法句譬喻經:貪欲生憂,貪欲生畏,解無貪欲,何憂何畏?T4,595c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM CRAVING

  1. From craving springs grief, from craving springs fear; for him who is wholly free from craving there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 216. From craving springs grief, from craving springs fear. For one who is wholly free from craving there is no grief; whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
216
Craving kindles lamentation.
Craving kindles trepidation.
Having found emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 216 From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 216
From thirst, grief is born. From thirst, fear is born.
One freed from thirst has no grief, whence fear? [DLMBSFn-V216]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 216
Dhammapada Dhp. 217
巴利原典 (PTS) [1]
217. Sīladassanasampannaṃ dhammaṭṭhaṃ saccavedinaṃ
Attano kamma kubbānaṃ taṃ jano kurute piyaṃ.
巴利原典 (CSCD) [2]
217. Sīladassanasampannaṃ , dhammaṭṭhaṃ saccavedinaṃ;
Attano kamma kubbānaṃ, taṃ jano kurute piyaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一七 具戒及正見,住法知真諦,圓滿自所行,彼為眾人愛。 [LChnFn16-02][LChnFn16-03][LChnFn16-04][MettFn16-06][MettFn16-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
217 具足戒行與智見、住於法及悟真諦、 [CFFn16-01]
實行自己的任務,此人受眾人喜愛。
漢譯(周金言 譯, 白話文版) [13] 持戒嚴謹,具足正見,住法 [dhp-a-217-note] ,明白聖諦,而且戒定慧三學圓滿的人,為世人所敬愛。 (偈 217)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貪法戒成,至誠知慚,行身近道,為眾所愛T4,567c
  2. 法句譬喻經:貪法戒成,至誠知慚,行身近道,為眾所愛T4,595c
  3. 出曜經:樂法戒成就,誠信樂而習,能自勅身者,為人所愛敬T4,654a
  4. 法集要頌經:樂法戒成就,成信樂而習,能誡自身者,為人所愛敬T4,780b
5. 瑜伽:住法具尸羅,有慚言諦實,能保愛自身,亦令他所愛T30,380b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE VIRTUOUS ARE DEAR TO ALL

  1. Whoso is perfect in virtue, [NāradaFn16-07] and insight, [NāradaFn16-08] is established in the Dhamma, [NāradaFn16-09] has realized the Truths, [NāradaFn16-10] and fulfils his own duties [NāradaFn16-11] - him do folk hold dear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 217. People hold dear him who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

217

One consummate in virtue & vision,
judicious,
speaking the truth,
doing his own task:
  the world holds him dear.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

217

The religious
          who are accomplished in virtue and insight;
          who are well-established in Dhamma;
          who know Truth;
          who have done what needed to be done for themselves:
laypeople adore them.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 217 He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.
英譯(Cited from DLMBS) [12]
DhP 217
People hold dear the one, who is endowed with virtue and seeing,
righteous, knowing the truth and is doing what should be done. [DLMBSFn-V217]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 217
Dhammapada Dhp. 218
巴利原典 (PTS) [1]
218. Chandajāto anakkhāte manasā ca phuṭo siyā
Kāmesu ca appaṭibaddhacitto uddhaṃ soto'ti vuccati.
巴利原典 (CSCD) [2]
218. Chandajāto anakkhāte, manasā ca phuṭo siyā;
Kāmesu ca appaṭibaddhacitto [appaṭibandhacitto (ka.)], uddhaṃsototi vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二一八 渴求離言法,充滿思慮心,諸慾心不著,是名上流人。 [LChnFn16-05][LChnFn16-06][MettFn16-08][MettFn16-09][NandFn16-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
218 對超言說生起欲,其心盈滿了(三果), [CFFn16-02]
心不受欲樂束縛,他被稱為上流人。
漢譯(周金言 譯, 白話文版) [13] 渴求涅槃,已經證得三果,而不為物欲所繫縛的人,就是證得不還果的人。 (偈 218) [dhp-a-218-note2]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:欲態不出,思正乃語,心無貪愛,必截流渡T4,567c
  2. 法句譬喻經:欲態不出,思正乃語,心無貪愛,必截流度T4,595c
  3. 出曜經:欲生無漏行,意願常充滿,於欲心不縛,上流一究竟T4,629c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE NON-ATTACHED GO UPSTREAM

  1. He who has developed a wish for the Undeclared [NāradaFn16-12] (Nibbāna), he whose mind is thrilled (with the three Fruits [NāradaFn16-13] ), he whose mind is not bound by material pleasures, such a person is called an "Upstream-bound One". [NāradaFn16-14]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 218. One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures — such a man is called "One Bound Upstream." [BudRkFn-v218]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

218 [ThaniSFn-V218]

  If
you've given birth to a wish
  for what can't be expressed,
are suffused with heart,
your mind not enmeshed
in sensual passions:
  you're said to be
  in the up-flowing stream.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
218
Whoever have a longing to discover the ineffable,
Should bring about the flowering of their minds,
And liberate their hearts from every passion that is sensual:
As “people going upstream” are they styled.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 218 He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).
英譯(Cited from DLMBS) [12]
DhP 218
People hold dear the one, who is endowed with virtue and seeing,
righteous, knowing the truth and is doing what should be done. [DLMBSFn-V218]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 218
Dhammapada Dhp. 219
巴利原典 (PTS) [1]
219. Cirappavāsiṃ purisaṃ dūrato sotthimāgataṃ
Ñātimittā suhajjā ca abhinandanti āgataṃ.
巴利原典 (CSCD) [2]
219. Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;
Ñātimittā suhajjā ca, abhinandanti āgataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一九 久客異鄉者,自遠處安歸,親友與知識,歡喜而迎彼。 [MettFn16-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
219 如長久在異鄉之人,從遠方平安歸來時,
親友及願他幸福者,愉快地歡迎他歸來。
漢譯(周金言 譯, 白話文版) [13]

長期離開家鄉,到遠處去的親人平安歸來的時候,親朋好友和祝福的人都來歡迎他(她)。 (偈 219)

同理,作善業的人雖然往生,仍然得到善報,一如親朋好友歡迎返鄉的親人。 (偈 220)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬人久行,從遠吉還,親厚普安,歸來歡喜T4,567c
  2. 出曜經:譬人久行,從遠吉還,親厚並安,歸來喜歡T4,653c
  3. 法集要頌經:譬如久行人,從遠吉却還,親厚亦安和,歸來懷慶悅T4,780a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

MERIT WELCOMES THE DOERS OF GOOD

  1. A man long absent and returned safe from afar, his kinsmen, friends, and well-wishers welcome on his arrival.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 219. When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

219-220 [ThaniSFn-V219]

A man long absent
comes home safe from afar.
His kin, his friends, his companions,
delight in his return.

In just the same way,
when you've done good
& gone from this world
  to the world beyond,
your good deeds receive you —
as kin, someone dear
  come home.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
219 & 220

A man might for years from his family depart,
And then safely return from those faraway parts;
And his friends and relations, and those that are dear,
Would be dancing for joy when they see him appear.

In the very same way, for a man of good deeds,
Who from life in this world to the next one proceeds,
With the warmest of welcomes his merit will greet him.
He’ll go like a son with a family to meet him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 219 Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.
英譯(Cited from DLMBS) [12]
DhP 219
Relatives, companions and friends are happy about coming back of
a person, long away from home, safely come back from far away, [DLMBSFn-V219]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 219
Dhammapada Dhp. 220
巴利原典 (PTS) [1]
220. Tatheva katapuññampi asmā lokā paraṃ gataṃ
Puññāni patigaṇhanti piyaṃ ñātīva āgataṃ.

Soḷasamo piyavaggo.

巴利原典 (CSCD) [2]
220. Tatheva katapuññampi, asmā lokā paraṃ gataṃ;
Puññāni paṭigaṇhanti, piyaṃ ñātīva āgataṃ.

Piyavaggo soḷasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

二二0 造福亦如是,從此生彼界,福業如親友,以迎愛者來。 [MettFn16-10]

喜愛品第十六竟

漢譯( 敬法 法師 譯, 白話文版) [4]
220 造了福的人也一樣,從這世去到他世時,
諸福業會來迎接他,如親戚迎接親人回。

喜愛品第十六完畢

漢譯(周金言 譯, 白話文版) [13]

長期離開家鄉,到遠處去的親人平安歸來的時候,親朋好友和祝福的人都來歡迎他(她)。 (偈 219)

同理,作善業的人雖然往生,仍然得到善報,一如親朋好友歡迎返鄉的親人。 (偈 220)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:好行福者,從此到彼,自受福祚,如親來喜T4,567c
  2. 出曜經:好行福者,從此到彼,自受福祚,如親來喜T4,654a
  3. 法集要頌經:好福行善者,從此達於彼,自受多福祚,如親厚來喜T4,780b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Likewise, his good deeds will receive the well-doer who has gone from this world to the next, as kinsmen will receive a dear one on his return.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 220. As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

219-220

A man long absent
comes home safe from afar.
His kin, his friends, his companions,
delight in his return.

In just the same way,
when you've done good
& gone from this world
  to the world beyond,
your good deeds receive you —
as kin, someone dear
  come home.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
219 & 220

A man might for years from his family depart,
And then safely return from those faraway parts;
And his friends and relations, and those that are dear,
Would be dancing for joy when they see him appear.

In the very same way, for a man of good deeds,
Who from life in this world to the next one proceeds,
With the warmest of welcomes his merit will greet him.
He’ll go like a son with a family to meet him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 220 In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return.
英譯(Cited from DLMBS) [12]
DhP 220
Thus, the good deeds receive the well-doer, gone from this world to the other one,
just like relatives receive a beloved one, who has come back. [DLMBSFn-V220]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 220
Dhammapada Dhp. 221
巴利原典 (PTS) [1]
  1. Kodhavaggo.
221. Kodhaṃ jahe vippajaheyya mānaṃ
[jtb 2010.08.22: text missing here ]
巴利原典 (CSCD) [2]

17. Kodhavaggo

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

十七:忿怒品

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

漢譯( 敬法 法師 譯, 白話文版) [4]

第十七:忿怒品

221 捨棄忿怒捨棄慢,應當克服一切結;
不執名色無所有,痛苦不會降臨他。 [CFFn17-01]
漢譯(周金言 譯, 白話文版) [13]

第十七品--忿怒品

捨棄忿怒,滅除我慢,解脫一切繫縛,不執著名色的人,不受苦。** (偈221)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:捨恚離慢,避諸愛會,不著名色,無為滅苦T4,568a
  2. 出曜經:除恚去憍慢,超度諸結使,不染著名色,除有何有哉T4,713b
  3. 法集要頌經:除瞋去我慢,遠離諸煩惱,不染彼名色,冤家無有伴T4,787a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 17 Anger

GIVE UP ANGER

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

Dhp XVII Anger

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

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

Dhp XVII Anger

221

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

Chapter 17 Wrath

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

Chapter XVII: Anger

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

英譯(Cited from DLMBS) [12]

Chapter 17: Anger

DhP 221
Renounce anger; abandon pride.
Overcome all fetters.
The one, who is not attached to mind and body,
and has nothing, is not followed by suffering. [DLMBSFn-V221]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 221
Dhammapada Dhp. 222
巴利原典 (PTS) [1]
222. [jtb 2010.08.22: text missing here ]
Tamahaṃ sārathiṃ brūmi rasmggāho itaro jano.
巴利原典 (CSCD) [2]
222. Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye [dhāraye (sī. syā. pī.)];
Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano.
漢譯( 了參 法師 譯, 文言文版) [3] 二二二 若能抑忿發,如止急行車,是名(善)御者,餘為執韁人。 [LChnFn17-02][MettFn17-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
222 他抑制生起的忿怒,如制止疾行的馬車,
我稱此人為調御者,其他人只是執韁人。
漢譯(周金言 譯, 白話文版) [13] 能夠抑制忿怒,如同剎住急行車輛的人,是善於調御的人,其他的人只是空執韁繩而已。 (偈222)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:恚能自制,如止奔車,是為善御,棄冥入明T4,568a
  2. 出曜經:恚能自制,如止奔車,是為善御,去冥入明T4,716b
  3. 法集要頌經:恚能自制斷,如止奔走車,是為善調御,去冥入光明T4,787b
4. 雜含:盛瞋恚能持,如制逸馬車,我說善御士,非謂執繩者T2,291bc, 292a, 307a
5. 善見:若人瞋心起,譬如車奔逸,車士能制止,不足以為難。人能制瞋心,此事最為難T24,780b
6. 別雜:瞋恚如逸馬,制之由轡勒,控轡不名堅,制心乃名堅。是故我今者,名為善調御T2,400b,c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CONTROL YOUR ANGER

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

222

When anger arises,
whoever keeps firm control
as if with a racing chariot:
him
I call a master charioteer.
  Anyone else,
  a rein-holder —
  that's all.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
222
Whoever arrests the arising of wrath,
Like a chariot skidding one brings to a halt,
Could a ‘charioteer’ be deservedly named.
The remainder of men are but ‘holders of reins’.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 222 He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
英譯(Cited from DLMBS) [12]
DhP 222
Who would restrain rising anger, like a swaying chariot,
him I call a charioteer. Other people just hold the reins. [DLMBSFn-V222]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 222
Dhammapada Dhp. 223
巴利原典 (PTS) [1]
223. Akkodhena jine kodhaṃ asādhuṃ sādhunā jine
Jine kadariyaṃ dānena saccena alikavādinaṃ.
巴利原典 (CSCD) [2]
223. Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;
Jine kadariyaṃ dānena, saccenālikavādinaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二二三 以不忿勝忿。以善勝不善。以施勝慳吝。以實勝虛妄。 [MettFn17-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
223 以無忿戰勝忿怒者,以善戰勝不善的人,
以佈施戰勝吝嗇者,以真實戰勝妄語者。
漢譯(周金言 譯, 白話文版) [13] 以愛調御忿怒,善制服惡,布施勝慳吝,以實話戰勝妄語。 (偈223)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:忍辱勝恚,善勝不善,勝者能施,至誠勝欺T4,568a
  2. 出曜經:忍辱勝怨,善勝不善,勝者能施,真誠勝欺T4,715c
  3. 法集要頌經:忍辱勝於怨,善勝不善者,勝者能施善,真誠勝欺善T4,787b
4. 雜含:不怒勝瞋恚,不善以善伏,惠施伏慳貪,真言壞妄語T2, 306c
5. 別雜:不瞋勝於瞋,行善勝不善,布施勝慳貪,實言勝妄語T2,400c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

OVERCOME ANGER BY LOVE

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

223

Conquer anger
  with lack of anger;
bad, with good;
stinginess, with a gift;
a liar, with truth.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
223
By giving, tame the niggardly;
The wicked, by propriety;
The surly, by placidity;
The crooked, by integrity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 223 Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!
英譯(Cited from DLMBS) [12]
DhP 223
Conquer anger by non-anger; conquer badness by goodness.
Conquer stinginess by giving; conquer liar by truth. [DLMBSFn-V223]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 223
Dhammapada Dhp. 224
巴利原典 (PTS) [1]
224. Saccaṃ bhaṇe na kujjheyya dajjāppasmimpi yācito
Etehi tīhi ṭhānehi gacche devāna santike.
巴利原典 (CSCD) [2]
224. Saccaṃ bhaṇe na kujjheyya, dajjā appampi [dajjā’ppasmimpi (sī. pī.), dajjā appasmi (syā. ka.)] yācito;
Etehi tīhi ṭhānehi, gacche devāna santike.
漢譯( 了參 法師 譯, 文言文版) [3] 二二四 諦語不瞋恚,分施與乞者;以如是三事,能生於諸天。 [LChnFn17-03][MettFn17-05][NandFn17-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
224 說真話及不忿怒、物少仍施乞求者;
透過這三件事情,他得以上生天界。
漢譯(周金言 譯, 白話文版) [13] 人應該說實話,不可忿怒,即使自己擁有的不多,仍然應該布施給乞求的人,能夠做到這三件事的人,可往生諸天。 (偈224)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不欺不怒,意不多求,如是三事,死則上天T4,568a
  2. 出曜經:諦說不瞋恚,乞者念以施,三分有定處,自然處天宮T4,715b
  3. 法集要頌經:諦說不瞋恚,乞者念以施,三分有定處,自然處天宮T4,787b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE TRUTHFUL, PATIENT AND GENEROUS

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

224

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

Due to these
Conditions three,
You’ll reach the realm
Of deities.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 224 Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
英譯(Cited from DLMBS) [12]
DhP 224
Speak truth; don't get angry; when asked, give, even a little.
By these three means one will go to the presence of gods. [DLMBSFn-V224]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 224
Dhammapada Dhp. 225
巴利原典 (PTS) [1]
225. Ahiṃsakā ye munayo niccaṃ kāyenasaṃvutā
Te yanti accutaṃ ṭhānaṃ yattha gantvā na socare.
巴利原典 (CSCD) [2]
225. Ahiṃsakā ye munayo [ahiṃsakāyā munayo (ka.)], niccaṃ kāyena saṃvutā;
Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare.
漢譯( 了參 法師 譯, 文言文版) [3] 二二五 彼無害牟尼,常調伏其身,到達不死境─無有悲憂處。 [MettFn17-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
225 牟尼不傷害他人,常防護自身行為,
他們去到不死處,去到該處無憂愁。
漢譯(周金言 譯, 白話文版) [13] 調伏色身,不傷害眾生的聖者,證得不死的境界(涅槃),而不再受苦。 (偈 225)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常自攝身,慈心不殺,是生天上,到彼無憂T4,568a
  2. 出曜經:慈仁不殺,常能攝身,是處不死,所適無患T4,661b
  3. 法集要頌經:慈仁行不殺,常能善攝身,彼得無盡位,所適皆無患T4,781a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE HARMLESS ATTAIN THE DEATHLESS

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

225

Gentle sages,
constantly restrained in body,
go to the unwavering state
where, having gone,
there's no grief.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
225
The sage who from violence abstains;
Who, in body, is ever restrained;
From the state that is mortal he’ll leave.
Having left it, he’ll never more grieve.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 225 The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.
英譯(Cited from DLMBS) [12]
DhP 225
The wise ones, who are not hurting, always guarding their behavior,
they will go to the Permanent Place (Nirvana), where one does not grieve. [DLMBSFn-V225]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 225
Dhammapada Dhp. 226
巴利原典 (PTS) [1]
226. Sadā jāgaramānānaṃ ahorattānusikkhinaṃ
Nibbāṇaṃ adhimuttānaṃ atthaṃ gacchanti āsavā.
巴利原典 (CSCD) [2]
226. Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ;
Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā.
漢譯( 了參 法師 譯, 文言文版) [3] 二二六 恆常醒覺者,日夜勤修學,志向於涅槃,息滅諸煩惱。 [MettFn17-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
226 對於永遠保持心醒覺、日以續夜地訓練自己、
決心要證悟涅槃的人,諸煩惱必定會被摧毀。
漢譯(周金言 譯, 白話文版) [13] 時時保持醒覺,日夜勤勉修學,並且志向涅槃的人,息滅所有的煩惱。 (偈 226)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:意常覺寤,明慕勤學,漏盡意解,可致泥洹T4,568a
  2. 法句經:以覺意能應,日夜務學行,當解甘露要,令諸漏得盡T4,561b
  3. 出曜經:以覺意得應,日夜慕學行,當解甘露要,令諸漏得盡T4,700c
  4. 法集要頌經:以覺意得應,晝夜慕習學,解脫甘露要,決定得無漏T4,784c
  5. 法集要頌經:意常生覺悟,晝夜精勤學,漏盡心明解,可致圓寂道T4,780c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE EVER VIGILANT GIVE UP DEFILEMENTS

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

226

Those who always stay wakeful,
training by day & by night,
keen on Unbinding:
their effluents come to an end.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
226
In those who are ceaselessly wakeful,
Who practise by night and by day,
Who’ve committed themselves to Nibbana,
Their asavas dwindle away.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 226 Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.
英譯(Cited from DLMBS) [12]
DhP 226
Those, who are always watchful, studying all day and night,
intent upon reaching the Nirvana - their taints disappear. [DLMBSFn-V226]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 226
Dhammapada Dhp. 227
巴利原典 (PTS) [1]
227. Porāṇametaṃ atula netaṃ ajjatanāmiva
Nindanti tuṇhimāsīnaṃ nindanti bahubhāṇinaṃ
Mitabhāṇimpi nindanti natthi loke anindito.
巴利原典 (CSCD) [2]
227. Porāṇametaṃ atula, netaṃ ajjatanāmiva;
Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;
Mitabhāṇimpi nindanti, natthi loke anindito.
漢譯( 了參 法師 譯, 文言文版) [3] 二二七 阿多羅應知:此非今日事,古語已有之。默然為人誹,多語為人誹,寡言為人誹;不為誹謗者,斯世實無有。 [LChnFn17-04][MettFn17-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
227 自古如此阿都拉,不是今日才這樣,
人們毀謗沉默者,人們毀謗多語者,
也毀謗少語的人,世間無人不被謗。
漢譯(周金言 譯, 白話文版) [13]
阿羅漢應知,這不是現在才有的現象,自古以來就是如此:
沉默不語的人受誹謗,多話的人受誹謗,而寡言的人也受誹謗,世間人對任何人都誹謗。 (偈 227)

不論過去,未來或現在,沒有人永遠受人讚嘆,也沒有人永遠受人誹謗。 (偈 228)

如果行為無瑕疵,智慧與德行兼備,如閻浮金 [dhp-a-229-note] 一樣有價值,連智者都日夜加以讚嘆的人,誰能誹謗呢?甚至諸天與大梵天也讚譽這種人。 (偈 229/230)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句:人相謗毀,自古至今,既毀多言,又毀訥忍,亦毀中和,世無不毀T4,568a
  2. 法句譬喻經:人相謗毀,自古至今,既毀多言,又毀訥忍,亦毀中和,世無不毀T4,596b
  3. 出曜經:人相謗毀,自古至今,既毀多言,又毀訥訒,亦毀中和,世無不毀T4,695c
  4. 出曜經:或有寂然罵,或有在眾罵,或有未聲罵,世無有不罵T4,751c
  5. 法集要頌經:或有寂然罵,或有在眾罵,或有未聲罵,世無不罵者T4,793c
6. 義足:亦毀於少言,多言亦得毀,亦毀於忠言,世惡無不毀T4,177b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NONE WHO IS BLAMELESS IN THIS WORLD

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

227-228

This has come down from old, Atula,
& not just from today:
they find fault with one
  who sits silent,
they find fault with one
  who speaks a great deal,
they find fault with one
  who measures his words.
There's no one unfaulted in the world.
There never was,
  will be,
nor at present is found
anyone entirely faulted
or entirely praised.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
227
This, Atula’s, true of yore,
Not merely true today:
They blame those sitting silently,
And those with much to say;
Blame, too, the one of moderate words.
There’s no one free from blame on earth.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 227 This is an old saying, O Atula, this is not only of to-day: 'They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'
英譯(Cited from DLMBS) [12]
DhP 227
O Atula, this is an old thing; it is not just today.
They blame one who is sitting silently; they blame one who is speaking a lot.
They blame also the one who is speaking moderately. There is nobody blameless in the world. [DLMBSFn-V227]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 227
Dhammapada Dhp. 228
巴利原典 (PTS) [1]
228. Na cāhu na ca bhavissati na cetarahi vijjati
Ekantaṃ nindito poso ekantaṃ vā pasaṃsito.
巴利原典 (CSCD) [2]
228. Na cāhu na ca bhavissati, na cetarahi vijjati;
Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.
漢譯( 了參 法師 譯, 文言文版) [3] 二二八 全被人誹者,或全被讚者,非曾有當有,現在亦無有。 [LChnFn17-05][MettFn17-09][MettFn17-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
228 過去未來都沒有,現在也是找不到,
單只被毀謗的人,或只受稱讚的人。
漢譯(周金言 譯, 白話文版) [13]
阿羅漢應知,這不是現在才有的現象,自古以來就是如此:
沉默不語的人受誹謗,多話的人受誹謗,而寡言的人也受誹謗,世間人對任何人都誹謗。 (偈 227)

不論過去,未來或現在,沒有人永遠受人讚嘆,也沒有人永遠受人誹謗。 (偈 228)

如果行為無瑕疵,智慧與德行兼備,如閻浮金 [dhp-a-229-note] 一樣有價值,連智者都日夜加以讚嘆的人,誰能誹謗呢?甚至諸天與大梵天也讚譽這種人。 (偈 229/230)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:欲意非聖,不能制中,一毀一譽,但為利名T4,568a
  2. 法句譬喻經:欲意非聖,不能折中,一毀一譽,但為名利T4,596b
  3. 出曜經:一毀一譽,但利其名,非有非無,亦不可知T4,752a
  4. 法集要頌經:一毀及一譽,但利養其名,非有亦非有,則亦不可知T4,793c
5. 義足:過去亦當來,現在亦無有,誰盡壽見毀,難形尚敬難T4,177b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NONE WHO IS WHOLLY BLAMED OR PRAISED

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

227-228

This has come down from old, Atula,
& not just from today:
they find fault with one
  who sits silent,
they find fault with one
  who speaks a great deal,
they find fault with one
  who measures his words.
There's no one unfaulted in the world.
There never was,
  will be,
nor at present is found
anyone entirely faulted
or entirely praised.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
228
There never was, there isn’t now,
Nor will there be in future found,
A person given only blame,
Nor one who always gets acclaim.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 228 There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
英譯(Cited from DLMBS) [12]
DhP 228
There never was, never will be and even now does not exist
a person who is only blamed or only praised. [DLMBSFn-V228]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 228
Dhammapada Dhp. 229
巴利原典 (PTS) [1]
229. Yañce viññū pasaṃsanti anuvicca suve suve
Acchiddavuttiṃ medhāviṃ paññāsīlasamāhitaṃ.
巴利原典 (CSCD) [2]
229. Yaṃ ce viññū pasaṃsanti, anuvicca suve suve;
Acchiddavuttiṃ [acchinnavuttiṃ (ka.)] medhāviṃ, paññāsīlasamāhitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二二九 若人朝朝自反省,行無瑕疵並賢明,智慧戒行兼具者,彼為智人所稱讚。 [MettFn17-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
229 日復一日檢討後,智者們會稱讚他――
生命無瑕且賢明、慧與戒兼備的人。
漢譯(周金言 譯, 白話文版) [13]
阿羅漢應知,這不是現在才有的現象,自古以來就是如此:
沉默不語的人受誹謗,多話的人受誹謗,而寡言的人也受誹謗,世間人對任何人都誹謗。 (偈 227)

不論過去,未來或現在,沒有人永遠受人讚嘆,也沒有人永遠受人誹謗。 (偈 228)

如果行為無瑕疵,智慧與德行兼備,如閻浮金 [dhp-a-229-note] 一樣有價值,連智者都日夜加以讚嘆的人,誰能誹謗呢?甚至諸天與大梵天也讚譽這種人。 (偈 229/230)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:明智所譽,唯稱是賢,慧人守戒,無所譏謗T4,568a
  2. 法句譬喻經:明智所譽,唯稱正賢,慧人守戒,無所譏謗T4,596b
  3. 出曜經:叡人所譽,若好若醜,智人無缺,叡定解脫。如紫磨金,內外淨徹T4,752a
  4. 法集要頌經:智人所稱譽,若好兼及醜,智人無缺漏,慧定得解脫。如紫磨真金,內外徹清淨T4,793a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE BLAMELESS ARE PRAISED

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

229-230

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

If, having watched someone day after day, intelligent people praise him, a sage, one of flawless conduct, possessed of virtue and wisdom, then who is justified to criticise him? The devas praise him; Brahma praises him; he is an ornament of purest gold.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
英譯(Cited from DLMBS) [12]
DhP 229
Whom the wise ones praise, having examined him thoroughly day after day,
one with faultless conduct, intelligent, endowed with wisdom and virtue,
[continued in DhP 230] [DLMBSFn-V229]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 229
Dhammapada Dhp. 230
巴利原典 (PTS) [1]
230. Nekkhaṃ jambonadasseva ko taṃ ninditumarahati
Devā'pi naṃ pasaṃsanti brahmunā'pi pasaṃsito.
巴利原典 (CSCD) [2]
230. Nikkhaṃ [nekkhaṃ (sī. syā. pī.)] jambonadasseva, ko taṃ ninditumarahati;
Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito.
漢譯( 了參 法師 譯, 文言文版) [3] 二三0 品如閻浮金,誰得誹辱之?彼為婆羅門,諸天所稱讚。 [LChnFn17-06][MettFn17-10][MettFn17-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
230 對此猶如純金者,誰還會去毀謗他?
眾天神都稱讚他,他也受梵天稱讚。
漢譯(周金言 譯, 白話文版) [13]
阿羅漢應知,這不是現在才有的現象,自古以來就是如此:
沉默不語的人受誹謗,多話的人受誹謗,而寡言的人也受誹謗,世間人對任何人都誹謗。 (偈 227)

不論過去,未來或現在,沒有人永遠受人讚嘆,也沒有人永遠受人誹謗。 (偈 228)

如果行為無瑕疵,智慧與德行兼備,如閻浮金 [dhp-a-229-note] 一樣有價值,連智者都日夜加以讚嘆的人,誰能誹謗呢?甚至諸天與大梵天也讚譽這種人。 (偈 229/230)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如羅漢淨,莫而誣謗,諸人咨嗟,梵釋所稱T4,568a
  2. 法句譬喻經:如羅漢淨,莫而誣謗,諸天咨嗟,梵釋所敬T4,596b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WHO DARE BLAME THE PURE?

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

229-230

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

If, having watched someone day after day, intelligent people praise him, a sage, one of flawless conduct, possessed of virtue and wisdom, then who is justified to criticise him? The devas praise him; Brahma praises him; he is an ornament of purest gold.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
英譯(Cited from DLMBS) [12]
DhP 230
[continued from DhP 229]
Who is worthy enough to blame him, like a ring made of gold?
Even gods praise him; he is praised also by Brahma. [DLMBSFn-V230]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 230
Dhammapada Dhp. 231
巴利原典 (PTS) [1]
231. Kāyappakopaṃ rakkheyya kāyena saṃvuto siyā
Kāyaduccaritaṃ hitvā kāyena sucaritaṃ care.
巴利原典 (CSCD) [2]
231. Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā;
Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.
漢譯( 了參 法師 譯, 文言文版) [3] 二三一 攝護身忿怒 [LChnFn17-07] ,調伏於身行。捨離身惡行,以身修善行。 [MettFn17-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
231 防止身惡行,善克制己身;
捨棄身惡行,培育身善行。
漢譯(周金言 譯, 白話文版) [13]

戒慎惡行,調御色身,捨離惡行,勤修善行。 (偈 231)

戒慎惡語,調御言語,捨棄惡語,勤修善語。 (偈 232)

戒慎惡意,調御心意,捨離惡意,勤修善意。 (偈 233)

智者圓滿調御自己的身口意。 (偈 234)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常守慎身,以護瞋恚,除身惡行,進修德行T4,568a
  2. 出曜經:護身惡行,自正身行,護身惡者,修身善行T4,660a
  3. 法集要頌經:守護身惡行,自正護身行,守護身惡者,常修身善行T4,781a
4. 增一:當護身惡行,修習身善行,念捨身惡行,當學身善行T2,604b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE PURE IN DEED, WORD AND THOUGHT

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

231-234 [ThaniSFn-V231-233]

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

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

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

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
231
Restrain unruly conduct;
In body be subdued;
Abandon wrong behaviour,
And righteous deeds pursue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 231 Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!
英譯(Cited from DLMBS) [12]
DhP 231
Protect yourself from blameworthy conduct; guard your body well.
Having renounced the wrong bodily deed, practice the right bodily action. [DLMBSFn-V231]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 231
Dhammapada Dhp. 232
巴利原典 (PTS) [1]
232. Vacīpakopaṃ rakkheyya vācāya saṃvuto siyā
Vacīduccaritaṃ hitvā vācāya sucaritaṃ care.
巴利原典 (CSCD) [2]
232. Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā;
Vacīduccaritaṃ hitvā, vācāya sucaritaṃ care.
漢譯( 了參 法師 譯, 文言文版) [3] 二三二 攝護語忿怒,調伏於語行。捨離語惡行,以語修善行。 [MettFn17-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
232 防止語惡行,善克制己語;
捨棄語惡行,培育語善行。
漢譯(周金言 譯, 白話文版) [13]

戒慎惡行,調御色身,捨離惡行,勤修善行。 (偈 231)

戒慎惡語,調御言語,捨棄惡語,勤修善語。 (偈 232)

戒慎惡意,調御心意,捨離惡意,勤修善意。 (偈 233)

智者圓滿調御自己的身口意。 (偈 234)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常守慎言,以護瞋恚,除口惡言,誦習法言T4,568a
  2. 出曜經:護口惡行,自正口行,護口惡者,修口善行T4,660b
  3. 法集要頌經:守護口惡行,自正護口行,守護口惡者,常修口善行T4,781a
4. 增一:當護口惡行,修習口善行,念捨口惡行,當學口善行T2,604b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. One should guard against misdeeds (caused by) speech, and one should be restrained in speech. Giving up evil conduct in speech, one should be of good conduct in speech.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 232. Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

231-234 [ThaniSFn-V231-233]

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

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

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

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
232
Restrain unruly discourse;
In speaking be subdued;
Abandon speech misconduct,
And righteous speech pursue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 232 Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
英譯(Cited from DLMBS) [12]
DhP 232
Protect yourself from blameworthy speech; guard your speech well.
Having renounced the wrong verbal deed, practice the right verbal action. [DLMBSFn-V232]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 232
Dhammapada Dhp. 233
巴利原典 (PTS) [1]
233. Manopakopaṃ rakkheyya manasā saṃvuto siyā
Manoduccaritaṃ hitvā manasā sucaritaṃ care.
巴利原典 (CSCD) [2]
233. Manopakopaṃ rakkheyya, manasā saṃvuto siyā;
Manoduccaritaṃ hitvā, manasā sucaritaṃ care.
漢譯( 了參 法師 譯, 文言文版) [3] 二三三 攝護意忿怒,調伏於意行。捨離意惡行,以意修善行。 [MettFn17-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
233 防止意惡行,善克制己意;
捨棄意惡行,培育意善行。
漢譯(周金言 譯, 白話文版) [13]

戒慎惡行,調御色身,捨離惡行,勤修善行。 (偈 231)

戒慎惡語,調御言語,捨棄惡語,勤修善語。 (偈 232)

戒慎惡意,調御心意,捨離惡意,勤修善意。 (偈 233)

智者圓滿調御自己的身口意。 (偈 234)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常守慎心,以護瞋恚,除心惡念,思惟念道T4,568a
  2. 出曜經:護意惡行,自正意行,護意惡者,修意善行T4,660c
  3. 法集要頌經: 守護意惡行,自正護意行,守護意惡者,恒修意善行T4,781a
4. 增一:當護意惡行,修習意善行,念捨意惡行,當學意善行T2,604b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. One should guard against misdeeds (caused by) the mind, and one should be restrained in mind. Giving up evil conduct in mind, one should be of good conduct in mind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 233. Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

231-234 [ThaniSFn-V231-233]

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

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

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

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

Sattarasamo kodhavaggo.

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

Kodhavaggo sattarasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

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

忿怒品第十七竟

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

忿怒品第十七完畢

漢譯(周金言 譯, 白話文版) [13]

戒慎惡行,調御色身,捨離惡行,勤修善行。 (偈 231)

戒慎惡語,調御言語,捨棄惡語,勤修善語。 (偈 232)

戒慎惡意,調御心意,捨離惡意,勤修善意。 (偈 233)

智者圓滿調御自己的身口意。 (偈 234)

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

231-234

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

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

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

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
234
The one of comprehension,
Restrained in thought and speech,
Restrained in body conduct,
Is well-restrained, indeed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 234 The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.
英譯(Cited from DLMBS) [12]
DhP 234
The wise ones, who are restrained in bodily conduct, in speech,
and in mind, they are indeed well and thoroughly restrained. [DLMBSFn-V234]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 234
Dhammapada Dhp. 235
巴利原典 (PTS) [1]
  1. Malavaggo.
235. Paṇḍupalāso'va dāni'si yamapurisā'pi ca taṃ upaṭṭhitā
Uyyogamukhe ca tiṭṭhasi patheyyampi ca te na vijjati.
巴利原典 (CSCD) [2]

18. Malavaggo

235. Paṇḍupalāsova dānisi, yamapurisāpi ca te [taṃ (sī. syā. kaṃ. pī.)] upaṭṭhitā;
Uyyogamukhe ca tiṭṭhasi, pātheyyampi ca te na vijjati.
漢譯( 了參 法師 譯, 文言文版) [3]

十八:垢穢品

二三五 汝今已似枯燋葉,閻魔使者近身邊。汝已佇立死門前,旅途汝亦無資糧。 [MettFn18-01][MettFn18-04]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十八:污垢品

235 如今你就像枯黃的葉,死亡使者已在等著你;
你就站在出發的門口,然而你連旅費都沒有。
漢譯(周金言 譯, 白話文版) [13]

第十八品--垢穢品

此刻,你就像枯萎的樹葉,死神的使者已經在你的身邊,你即將展開漫長的死亡之旅,卻尚未準備任何的資糧。 (偈235)

為自己建造安全的島吧!儘早精進修行,成為智者吧!若能拂除塵垢與諸煩惱,就能證得聖者的境界。 (偈236)

你的生命即將結束,開始步向無法中途停止的死亡之旅,但你卻尚未備妥任何的資糧。 (偈237)

為自己建造安全的島吧!儘早精進修行,成為智者吧!若能拂除塵垢與諸煩惱,就不再生死輪迴了。 (偈238)

漢譯(相當之古漢譯對應經典) [5]
  1. suspended
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 18 Impurities Or Taints

DEATH IS NEAR TO YOU

  1. Like a withered leaf are you now. The messengers of death wait on you. On the threshold of decay you stand. Provision too there is none for you.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XVIII Impurity

235. Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey!

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

Dhp XVIII Impurities

235-238 [ThaniSFn-V235]

  You are now
like a yellowed leaf.
  Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you'll reach the divine realm
of the noble ones.

  You are now
right at the end of your time.
  You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you won't again undergo birth
         & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 18 Stains

235 & 236

A shrivelled leaf you now resemble;
Yama’s men nearby assemble.
Here at death you stand, however,
You’ve provisions none whatever.

So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
The Pure Abodes will you attain.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XVIII: Impurity

235 Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.

英譯(Cited from DLMBS) [12]

Chapter 18: Taint

DhP 235
You are like a withered leaf. Yama's men are ready for you.
You are standing in the mouth of death. And you have nothing to take with you. [DLMBSFn-V235]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 235
Dhammapada Dhp. 236
巴利原典 (PTS) [1]
236. So karohi dīpamattano khippa vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo dibbaṃ ariyabhūmimehisi.
巴利原典 (CSCD) [2]
236. So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;
Niddhantamalo anaṅgaṇo, dibbaṃ ariyabhūmiṃ upehisi [dibbaṃ ariyabhūmimehisi (sī. syā. pī.), dibbamariyabhūmiṃ upehisi (?)].
漢譯( 了參 法師 譯, 文言文版) [3] 二三六 汝宜自造安全洲。迅速精勤為智者。拂除塵垢無煩惱,得達諸天之聖境。 [LChnFn18-01][MettFn18-02][MettFn18-03][MettFn18-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
236 你應為自己做個島,趕快精進以成智者。
清除了污垢且無染,你會去天界的聖地。 [CFFn18-01]
漢譯(周金言 譯, 白話文版) [13]

此刻,你就像枯萎的樹葉,死神的使者已經在你的身邊,你即將展開漫長的死亡之旅,卻尚未準備任何的資糧。 (偈235)

為自己建造安全的島吧!儘早精進修行,成為智者吧!若能拂除塵垢與諸煩惱,就能證得聖者的境界。 (偈236)

你的生命即將結束,開始步向無法中途停止的死亡之旅,但你卻尚未備妥任何的資糧。 (偈237)

為自己建造安全的島吧!儘早精進修行,成為智者吧!若能拂除塵垢與諸煩惱,就不再生死輪迴了。 (偈238)

漢譯(相當之古漢譯對應經典) [5]
  1. suspended
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

STRIVE HARD

  1. Make an island unto yourself. Strive quickly; become wise. Purged of stain and passionless, you shall enter the heavenly stage of the Ariyas. [NāradaFn18-01]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 236. Make an island for yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

235-238 [ThaniSFn-V236]

  You are now
like a yellowed leaf.
  Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you'll reach the divine realm
of the noble ones.

  You are now
right at the end of your time.
  You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you won't again undergo birth
         & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
235 & 236

A shrivelled leaf you now resemble;
Yama’s men nearby assemble.
Here at death you stand, however,
You’ve provisions none whatever.

So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
The Pure Abodes will you attain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 236 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).
英譯(Cited from DLMBS) [12]
DhP 236
Be an island unto yourself! Strive quickly; be wise!
Without impurities and clear, you will approach the heavenly place of the Noble Ones. [DLMBSFn-V236]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 236
Dhammapada Dhp. 237
巴利原典 (PTS) [1]
237. Upanītavayo ca dāni'si sampayāto'si yamassa santike
Vāso'pi cate tthi antarā pātheyyampi ca te na vijjati.
巴利原典 (CSCD) [2]
237. Upanītavayo ca dānisi, sampayātosi yamassa santike;
Vāso [vāsopi ca (bahūsu)] te natthi antarā, pātheyyampi ca te na vijjati.
漢譯( 了參 法師 譯, 文言文版) [3] 二三七 汝今壽命行已終。汝已移步近閻魔。道中既無停息處,旅途汝亦無資糧。 [MettFn18-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
237 如今你的命已到終點,你就要去死王的面前,
途中你又沒有住宿處,然而你連旅費都沒有。
漢譯(周金言 譯, 白話文版) [13]

此刻,你就像枯萎的樹葉,死神的使者已經在你的身邊,你即將展開漫長的死亡之旅,卻尚未準備任何的資糧。 (偈235)

為自己建造安全的島吧!儘早精進修行,成為智者吧!若能拂除塵垢與諸煩惱,就能證得聖者的境界。 (偈236)

你的生命即將結束,開始步向無法中途停止的死亡之旅,但你卻尚未備妥任何的資糧。 (偈237)

為自己建造安全的島吧!儘早精進修行,成為智者吧!若能拂除塵垢與諸煩惱,就不再生死輪迴了。 (偈238)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生無善行,死墮惡道,住疾無間,到無資用T4,568b
2. 中本起:生無善行,死墮惡道,往疾無間,到無資用T4,161a
3. 大婆沙:再生汝今過盛位,至衰將近琰魔王,欲往前路無資糧,求住中間無所止T27,356c
4. 舊婆沙:壯年便老病,當生閻羅邊,中間無息處,亦不用資糧T28,264b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIFE COMES TO AN END

  1. Your life has come to an end now. To the presence of death you are setting out. No halting place is there for you by the way. Provision too there is none for you.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 237. Your life has come to an end now; You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way, yet you have made no provision for the journey!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

235-238

  You are now
like a yellowed leaf.
  Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you'll reach the divine realm
of the noble ones.

  You are now
right at the end of your time.
  You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you won't again undergo birth
         & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
237 & 238

The close of life you now have reached;
You’ll now to Yama’s court proceed.
No half-way house lies on your way;
Provisions, you have not arranged.

So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
You’ll not face birth and age again.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 237 Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.
英譯(Cited from DLMBS) [12]
DhP 237
You have come to the end of your life now. You are getting close to the presence of Yama.
On the way there, there is no resting place for you. And you have nothing to take with you. [DLMBSFn-V237]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 237
Dhammapada Dhp. 238
巴利原典 (PTS) [1]
238. So karohi dīpamattano khippa vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo na puna jātijaraṃ upehisi.
巴利原典 (CSCD) [2]
238. So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;
Niddhantamalo anaṅgaṇo, na punaṃ jātijaraṃ [na puna jātijaraṃ (sī. syā.), na puna jātijjaraṃ (ka.)] upehisi.
漢譯( 了參 法師 譯, 文言文版) [3] 二三八 汝宜自造安全洲。迅速精勤為智者。拂除塵垢無煩惱,不復重來生與老。 [MettFn18-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
238 你應為自己做個島,趕快精進以成智者。
清除了污垢且無染,你將不會再生與老。
漢譯(周金言 譯, 白話文版) [13]

此刻,你就像枯萎的樹葉,死神的使者已經在你的身邊,你即將展開漫長的死亡之旅,卻尚未準備任何的資糧。 (偈235)

為自己建造安全的島吧!儘早精進修行,成為智者吧!若能拂除塵垢與諸煩惱,就能證得聖者的境界。 (偈236)

你的生命即將結束,開始步向無法中途停止的死亡之旅,但你卻尚未備妥任何的資糧。 (偈237)

為自己建造安全的島吧!儘早精進修行,成為智者吧!若能拂除塵垢與諸煩惱,就不再生死輪迴了。 (偈238)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:當求智慧,以然意定,去垢勿污,可離苦形T4,568b
  2. 出曜經:坐起求方便,自求於定明,如工練真金,除去塵垢冥,不為闇所蔽,永離老死患T4,702c
  3. 法集要頌經:坐臥求方便,發起於精進,如工鍊真金,除其塵垢冥,不為闇所蔽,永離老死患T4,785a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE PASSIONLESS

  1. Make an island unto yourself. Strive without delay; become wise. Purged of stain and passionless, you will not come again to birth and old age.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 238. Make an island unto yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall not come again to birth and decay.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

235-238

  You are now
like a yellowed leaf.
  Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you'll reach the divine realm
of the noble ones.

  You are now
right at the end of your time.
  You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you won't again undergo birth
         & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
237 & 238

The close of life you now have reached;
You’ll now to Yama’s court proceed.
No half-way house lies on your way;
Provisions, you have not arranged.

So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
You’ll not face birth and age again.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 238 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.
英譯(Cited from DLMBS) [12]
DhP 238
Be an island unto yourself! Strive quickly; be wise!
Without impurities and clear, you will never again come to birth and aging. [DLMBSFn-V238]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 238
Dhammapada Dhp. 239
巴利原典 (PTS) [1]
239. Anupubbena medhāvī thokathokaṃ khaṇe khaṇe
Kammāro rajatasseva niddhame malamattano.
巴利原典 (CSCD) [2]
239. Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;
Kammāro rajatasseva, niddhame malamattano.
漢譯( 了參 法師 譯, 文言文版) [3] 二三九 剎那剎那間,智者分分除,漸拂自垢穢,如冶工鍛金。 [MettFn18-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
239 智者漸次地、一點一點地、剎那至剎那地
清除自己的污垢,就像金匠清除銀的雜質。
漢譯(周金言 譯, 白話文版) [13] 智者應該點點滴滴,時時刻刻去除精神的煩惱,就像金匠去除金子的渣滓。 (偈 239)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:慧人以漸,安徐稍進,洗除心垢,如工鍊金T4,568b
  2. 出曜經:智者不越次,漸漸以微微,巧匠漸刈垢,淨除諸穢污T4,629b
3. 正法念:智者次第行,漸漸念念修,淨治我見垢,如工匠鍊金T17,379a
4. 佛性論:聰明人次第,數數細細修,除滅自身垢,如金師鍊金T31,800c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

PURIFY YOURSELF GRADUALLY

  1. By degrees, little by little, from time to time, a wise person should remove his own impurities, as a smith removes (the dross) of silver.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 239. One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

239

Just as a silver smith
step by
step,
  bit by
  bit,
     moment to
     moment,
blows away the impurities
of molten silver —
so the wise man, his own.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
239
Little by little, and step by step,
In steady succession, the sage ejects
Stains of mind, which, just like dross,
From molten silver, smiths drain off.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 239 Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.
英譯(Cited from DLMBS) [12]
DhP 239
A wise one should cleanse oneself of impurities, gradually,
little by little, moment by moment - just like a smith does with silver. [DLMBSFn-V239]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 239
Dhammapada Dhp. 240
巴利原典 (PTS) [1]
240. Ayasā'va malaṃ samuṭṭhitaṃ taduṭṭhāya tameva khādati
Evaṃ atidhonacārinaṃ sakakammāni nayanti duggatiṃ.
巴利原典 (CSCD) [2]
240. Ayasāva malaṃ samuṭṭhitaṃ [samuṭṭhāya (ka.)], tatuṭṭhāya [taduṭṭhāya (sī. syā. pī.)] tameva khādati;
Evaṃ atidhonacārinaṃ, sāni kammāni [sakakammāni (sī. pī.)] nayanti duggatiṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二四0 如鐵自生鏽,生已自腐蝕,犯罪者亦爾,自業導惡趣。 [NandFn18-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
240 如鐵鏽自鐵而生,生鏽後反蝕其鐵;
違犯者也是如此,被自業帶到惡趣。
漢譯(周金言 譯, 白話文版) [13] 惡業使作惡業的人墮落惡趣,如同鐵銹從鐵塊中長出來,卻反而腐蝕鐵塊。 (偈 240)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:惡生於心,還自壞形,如鐵生垢,反食其身T4,568b
  2. 出曜經:如鐵生垢,反食其身,惡生於心,還自壞形T4,671c
  3. 法集要頌經:如鐵生翳垢,反食其自身,惡生於自心,還當壞其體T4,785a
4. 孛經:惡從心生,反以自賊,如鐵生垢,消毀其形T17,731b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE'S EVIL RUINS ONESELF

  1. As rust sprung from iron eats itself away when arisen, even so his own deeds lead the transgressor [NāradaFn18-02] to states of woe.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 240. Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

240 [ThaniSFn-V240]

Just as rust
 — iron's impurity —
eats the very iron
from which it is born,
  so the deeds
of one who lives slovenly
  lead him on
to a bad destination.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
240
Just as rust from iron that grows,
That very iron the rust corrodes;
So, deeds of them who live indulgently, [VaradoFn-V240]
Lead them on to states of misery.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 240 As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.
英譯(Cited from DLMBS) [12]
DhP 240
Just like rust eats the very iron from which it has arisen,
so the one who is indulging too much in the use of four requisites of a monk is led to a miserable existence by his own deeds. [DLMBSFn-V240]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 240
Dhammapada Dhp. 241
巴利原典 (PTS) [1]
241. Asajjhāyamalā mantā anuṭṭhānamalā gharā
Malaṃ vaṇṇassa kosajjaṃ pamādo rakkhato malaṃ.
巴利原典 (CSCD) [2]
241. Asajjhāyamalā mantā, anuṭṭhānamalā gharā;
Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二四一 不誦經典穢,不勤為家穢。懶惰為色穢,放逸護衛穢。 [LChnFn18-02][MettFn18-06][NandFn18-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
241 不背誦是學習的污垢,不維修是屋子的污垢,
懈怠則是美貌的污垢,放逸是守護者的污垢。
漢譯(周金言 譯, 白話文版) [13]
經文不常唱誦,容易遺忘;房屋不常照顧,容易腐壞。
怠惰會破壞美麗,放逸是護衛者過失的原因。 (偈 241)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不誦為言垢,不勤為家垢,不嚴為色垢,放逸為事垢T4,568b
  2. 法句譬喻經:不誦為言垢,不勤為家垢,不嚴為色垢,放逸為事垢T4,596c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CAUSES OF STAIN

  1. Non-recitation is the rust of incantations; [NāradaFn18-03] non-exertion is the rust of homes; [NāradaFn18-04] sloth is the taint of beauty; carelessness is the flaw of a watcher.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 241. Non-repetition is the bane of scriptures; neglect is the bane of a home; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

241-243

No recitation: the ruinous impurity
         of chants.
No initiative: of a household.
Indolence: of beauty.
Heedlessness: of a guard.

In a woman, misconduct is an impurity.
In a donor, stinginess.
Evil deeds are the real impurities
in this world & the next.

More impure than these impurities
is the ultimate impurity:
  ignorance.
Having abandoned this impurity,
monks, you're impurity-free.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
241
Non-study’s the stain of the scriptures;
Supineness, the stain of a house;
The stain of a guard is remissness;
The stain of the comely is sloth.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 241 The taint of prayers is non-repetition; the taint of houses, non- repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.
英譯(Cited from DLMBS) [12]
DhP 241
Non-studying is the stain of sacred texts. Neglect is the stain of houses.
The stain of beauty is idleness. The stain of a guard is negligence. [DLMBSFn-V241]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 241
Dhammapada Dhp. 242
巴利原典 (PTS) [1]
242. Malitthiyā duccaritaṃ maccheraṃ dadato malaṃ
Malā ve pāpakā dhammā asmiṃ loke paramhi ca.
巴利原典 (CSCD) [2]
242. Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;
Malā ve pāpakā dhammā, asmiṃ loke paramhi ca.
漢譯( 了參 法師 譯, 文言文版) [3] 二四二 邪行婦人穢,吝嗇施者穢。此界及他界,惡去實為穢。 [NandFn18-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
242 邪淫是婦女的污垢,吝嗇是施者的污垢;
於此世及其他世裡,惡法的確就是污垢。
漢譯(周金言 譯, 白話文版) [13]
邪淫是女人的污垢,吝嗇是布施者的污垢,
不論今生或來世,所有的惡業都是污垢。 (偈 242)

比丘們!無明是最污穢的污垢,
你們應該去除無明,成為無垢比丘。 (偈 243)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:慳為惠施垢,不善為行垢,今世亦後世,惡法為常垢T4,568b
  2. 法句譬喻經:慳為惠施垢,不善為行垢,今世亦後世,惡法為常垢T4,596c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

TAINTS ARE EVIL THINGS IGNORANCE IS THE GREATEST TAINT

  1. Misconduct is the taint of a woman. Stinginess is the taint of a donor. Taints, indeed, are all evil things both in this world and in the next.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 242. Unchastity is the taint in a woman; niggardliness is the taint in a giver. Taints, indeed, are all evil things, both in this world and the next.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

241-243

No recitation: the ruinous impurity
         of chants.
No initiative: of a household.
Indolence: of beauty.
Heedlessness: of a guard.

In a woman, misconduct is an impurity.
In a donor, stinginess.
Evil deeds are the real impurities
in this world & the next.

More impure than these impurities
is the ultimate impurity:
  ignorance.
Having abandoned this impurity,
monks, you're impurity-free.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
242
Misconduct’s a stain on a woman;
And meanness, on one who would give.
Stains are thus states that are truly unfortunate,
Both in this world and the worlds that are subsequent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 242 Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next.
英譯(Cited from DLMBS) [12]
DhP 242
Wrong conduct is the stain of a woman. Stinginess is the stain of a donor.
Evil things are impure - in this world as well as in the other one. [DLMBSFn-V242]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 242
Dhammapada Dhp. 243
巴利原典 (PTS) [1]
243. Tato malā malataraṃ avijjā paramaṃ malaṃ
Etaṃ malaṃ pahatvāna nimmalā hotha bhikkhavo.
巴利原典 (CSCD) [2]
243. Tato malā malataraṃ, avijjā paramaṃ malaṃ;
Etaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo.
漢譯( 了參 法師 譯, 文言文版) [3] 二四三 此等諸垢中,無明垢為最,汝當除此垢,成無垢比丘! [NandFn18-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
243 無明是最糟的污垢,比這些污垢還糟糕,
諸比丘應斷此污垢,以便成為無污垢者。
漢譯(周金言 譯, 白話文版) [13]
邪淫是女人的污垢,吝嗇是布施者的污垢,
不論今生或來世,所有的惡業都是污垢。 (偈 242)

比丘們!無明是最污穢的污垢,
你們應該去除無明,成為無垢比丘。 (偈 243)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:垢中之垢,莫甚於癡,學當捨惡,比丘無垢T4,568b
  2. 法句譬喻經:垢中之垢,莫甚於癡,學當捨此,比丘無垢T4,596c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. A worse taint than these is ignorance, the greatest taint. Abandoning this taint, be taintless, O Bhikkhus!
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 243. A worse taint than these is ignorance, the worst of all taints. Destroy this one taint and become taintless, O monks!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

241-243

No recitation: the ruinous impurity
         of chants.
No initiative: of a household.
Indolence: of beauty.
Heedlessness: of a guard.

In a woman, misconduct is an impurity.
In a donor, stinginess.
Evil deeds are the real impurities
in this world & the next.

More impure than these impurities
is the ultimate impurity:
  ignorance.
Having abandoned this impurity,
monks, you're impurity-free.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
243
Ignorance, of stains, is the greatest:
Casting it off, monks, be stainless!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 243 But there is a taint worse than all taints,--ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!
英譯(Cited from DLMBS) [12]
DhP 243
[continuing from DhP 242]
Ignorance is the ultimate stain, greater than any of these other stains.
Having abandoned this stain, be pure, monks. [DLMBSFn-V243]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 243
Dhammapada Dhp. 244
巴利原典 (PTS) [1]
244. Sujīvaṃ ahirikena kākasūrena dhaṃsinā
Pakkhandinā pagabbhena saṃkiliṭṭhena jīvitaṃ.
巴利原典 (CSCD) [2]
244. Sujīvaṃ ahirikena, kākasūrena dhaṃsinā;
Pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二四四 生活無慚愧,鹵莽如烏鴉,詆毀(於他人),大膽自誇張,傲慢邪惡者,其人生活易。 [MettFn18-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
244 無恥、勇若烏鴉、背後講人壞話、大膽、
傲慢與腐敗者的生活是容易的。
漢譯(周金言 譯, 白話文版) [13]

不知羞恥,鹵莽如烏鴉,詆譭他人,粗鄙邪惡的人,生活隨便。 (偈244)

知所慚愧,清淨不染,謙遜,清淨,觀照察覺的人,生活戒慎。 (偈245)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:苟生無恥,如鳥長喙,強顏耐辱,名曰穢生T4,568b
  2. 出曜經:知慚壽中上,鳶以貪掣搏,力士無畏忌,斯等命促短T4,736b
  3. 法集要頌經:知慚壽中上,焉以貪牽縛,力士無畏忌,斯等命短促T4,791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

IT IS EASY TO LEAD A SHAMELESS LIFE IT IS HARD TO LEAD A MODEST LIFE

  1. Easy is the life of a shameless one who is as impudent as a crow, back-biting, presumptuous, arrogant, and corrupt.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 244. Easy is life for the shameless one who is impudent as a crow, is backbiting and forward, arrogant and corrupt.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

244-245

Life's easy to live
for someone unscrupulous,
  cunning as a crow,
  corrupt, back-biting,
  forward, & brash;
but for someone who's constantly
  scrupulous, cautious,
  observant, sincere,
  pure in his livelihood,
  clean in his pursuits,
         it's hard.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

244

Life, for the
          shameless,
          presumptious,
          audacious,
          offensive,
          immoral,
is lived without struggle.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 244 Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.
英譯(Cited from DLMBS) [12]
DhP 244
Easy is life for somebody who is shameless, unconscientious,
offensive, braggart, reckless and impure. [DLMBSFn-V244]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 244
Dhammapada Dhp. 245
巴利原典 (PTS) [1]
245. Hirimatā ca dujjīvaṃ niccaṃ sucigavesinā
Alīnenāpagabbhena suddhājīvena passatā.
巴利原典 (CSCD) [2]
245. Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā;
Alīnenāppagabbhena, suddhājīvena passatā.
漢譯( 了參 法師 譯, 文言文版) [3] 二四五 生活於慚愧,常求於清淨,不著欲謙遜,住清淨生活,(富於)識見者,其人生活難。 [MettFn18-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
245 但是知恥、常求清淨、無著、謙虛、清淨活命
及有知見者的生活是難的。
漢譯(周金言 譯, 白話文版) [13]

不知羞恥,鹵莽如烏鴉,詆譭他人,粗鄙邪惡的人,生活隨便。 (偈244)

知所慚愧,清淨不染,謙遜,清淨,觀照察覺的人,生活戒慎。 (偈245)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:廉恥雖苦,義取清白,避辱不妄,名曰潔生T4,568b
  2. 出曜經:知慚不盡壽,恒求清淨行,威儀不缺漏,當觀真淨壽T4,736b
  3. 法集要頌經:知漸不盡壽,恒求清淨行,威儀不缺漏,當觀真淨壽T4,791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Hard is the life of a modest one who ever seeks purity, is detached, humble, clean in life, and reflective.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 245. Difficult is life for the modest one who always seeks purity, is detached and unassuming, clean in life, and discerning.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

244-245

Life's easy to live
for someone unscrupulous,
  cunning as a crow,
  corrupt, back-biting,
  forward, & brash;
but for someone who's constantly
  scrupulous, cautious,
  observant, sincere,
  pure in his livelihood,
  clean in his pursuits,
         it's hard.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

245

Life, for those who are
          scrupulous,
          tactful,
          punctilious,
          vigilant,
          virtuous,
is truly strenuous.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 245 But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
英譯(Cited from DLMBS) [12]
DhP 245
[continuing from DhP 244]
And difficult is life for somebody who has conscience, is always striving for purity,
sincere and cautious, of clean livelihood and seeing the truth. [DLMBSFn-V245]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 245
Dhammapada Dhp. 246
巴利原典 (PTS) [1]
246. Yo pāṇamatipāteti musāvādaṃ ca bhāsati
Loke adinnaṃ ādiyati paradāraṃ ca gacchati.
巴利原典 (CSCD) [2]
246. Yo pāṇamatipāteti, musāvādañca bhāsati;
Loke adinnamādiyati, paradārañca gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 二四六 若人於世界,殺生說妄語,取人所不與,犯於別人妻。 [LChnFn18-03][MettFn18-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
246-247 殺生、說妄語、盜取世間不與之物、勾引別人的妻子
和沉湎於飲酒的人,這樣的人在今世就把自己的根都挖掉了。
漢譯(周金言 譯, 白話文版) [13]

殺生,妄語,拿非份之物,邪淫,酗酒的人,當下自尋惡報。 (偈246, 247)

善良的人啊!惡念難於調御,所以不要因貪婪與邪惡,而使自己長期受苦報。 (偈248)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚人好殺,言無誠實,不與而取,好犯人婦T4,568c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO DOES NOT OBSERVE THE FIVE PRECEPTS RUINS HIMSELF   BE NOT AVARICIOUS AND DO NO WRONG

246-247. Whoso in this world destroys life, tells lies, takes what is not given, goes to others' wives, and is addicted to intoxicating drinks, such a one digs up his own root in this world.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 246-247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

246-248

Whoever kills, lies, steals,
goes to someone else's wife,
& is addicted to intoxicants,
  digs himself up
  by the root
right here in this world.

So know, my good man,
that bad deeds are reckless.
Don't let greed & unrighteousness
oppress you with long-term pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
246 & 247

The taker by theft,
The slayer of life,
One given to drink
Or another man’s wife,
And he in this world
Who delivers untruths,
Are but people who dig themselves
Up by the roots.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 246 He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife;
英譯(Cited from DLMBS) [12]
DhP 246
Who kills living beings, speaks falsely,
takes whatever in the world is not given and goes to another's wife,
[continued in DhP 247] [DLMBSFn-V246]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 246
Dhammapada Dhp. 247
巴利原典 (PTS) [1]
247. Surāmerayapānaṃ ca yo naro anuyuñjati
Idheva poso lokasmiṃ mūlaṃ khaṇati attano.
巴利原典 (CSCD) [2]
247. Surāmerayapānañca, yo naro anuyuñjati;
Idhevameso lokasmiṃ, mūlaṃ khaṇati attano.
漢譯( 了參 法師 譯, 文言文版) [3] 二四七 及耽湎飲酒,行為如是者,即於此世界,毀掘自(善)根。 [MettFn18-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
246-247 殺生、說妄語、盜取世間不與之物、勾引別人的妻子
和沉湎於飲酒的人,這樣的人在今世就把自己的根都挖掉了。
漢譯(周金言 譯, 白話文版) [13]

殺生,妄語,拿非份之物,邪淫,酗酒的人,當下自尋惡報。 (偈246, 247)

善良的人啊!惡念難於調御,所以不要因貪婪與邪惡,而使自己長期受苦報。 (偈248)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:逞心犯戒,迷惑於酒,斯人世世,自掘身本T4,568c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 246-247. Whoso in this world destroys life, tells lies, takes what is not given, goes to others' wives, and is addicted to intoxicating drinks, such a one digs up his own root in this world.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 246-247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

246-248

Whoever kills, lies, steals,
goes to someone else's wife,
& is addicted to intoxicants,
  digs himself up
  by the root
right here in this world.

So know, my good man,
that bad deeds are reckless.
Don't let greed & unrighteousness
oppress you with long-term pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
246 & 247

The taker by theft,
The slayer of life,
One given to drink
Or another man’s wife,
And he in this world
Who delivers untruths,
Are but people who dig themselves
Up by the roots.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 247 And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.
英譯(Cited from DLMBS) [12]
DhP 247
[continuing from DhP 246]
And whichever person enjoys drinking alcohol,
he digs out his own roots right here in this world. [DLMBSFn-V247]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 247
Dhammapada Dhp. 248
巴利原典 (PTS) [1]
248. Evambho purisa jānāhi pāpadhammā asaññatā
Mā taṃ lobho adhammo ca ciraṃ dukkhāya randhayuṃ.
巴利原典 (CSCD) [2]
248. Evaṃ bho purisa jānāhi, pāpadhammā asaññatā;
Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayuṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二四八 如是汝應知:不制則為惡;莫貪與非法,自陷於水苦。 [MettFn18-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
248 善人你應如是知:惡法不易受控制。
莫被貪與非法拖,拖去長久的痛苦。
漢譯(周金言 譯, 白話文版) [13]

殺生,妄語,拿非份之物,邪淫,酗酒的人,當下自尋惡報。 (偈246, 247)

善良的人啊!惡念難於調御,所以不要因貪婪與邪惡,而使自己長期受苦報。 (偈248)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人如覺是,不當念惡,愚近非法,久自燒沒T4,568c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Know thus O good man: "Not easy of restraint are evil things". Let not greed and wickedness [NāradaFn18-05] drag you to protracted misery.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 248. Know this, O good man: evil things are difficult to control. Let not greed and wickedness drag you to protracted misery.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

246-248

Whoever kills, lies, steals,
goes to someone else's wife,
& is addicted to intoxicants,
  digs himself up
  by the root
right here in this world.

So know, my good man,
that bad deeds are reckless.
Don't let greed & unrighteousness
oppress you with long-term pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
248
That loose living, my dear friend,
Is but evil, comprehend!
Don’t let turpitude and greed,
To long tribulation lead.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 248 O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!
英譯(Cited from DLMBS) [12]
DhP 248
My dear man, know this: evil things are difficult to restrain.
Let not greed and injustice bring you suffering for a long time. [DLMBSFn-V248]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 248
Dhammapada Dhp. 249
巴利原典 (PTS) [1]
249. Dadāti ve yathā saddhaṃ yathā pasādanaṃ jano
Tattha ve maṅku yo hoti paresaṃ pānabhojane
Na so divā vā rattiṃ vā samādhiṃ adhigacchati.
巴利原典 (CSCD) [2]
249. Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ [yattha pasādanaṃ (katthaci)] jano;
Tattha yo maṅku bhavati [tattha ce maṃku yo hoti (sī.), tattha yo maṅkuto hoti (syā.)], paresaṃ pānabhojane;
Na so divā vā rattiṃ vā, samādhimadhigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 二四九 若信樂故施。心嫉他得食,彼於晝或夜,不得入三昧。 [LChnFn18-04][MettFn18-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
249 人們依照淨信與喜好行佈施。
若人對他人的飲食心懷不滿,
他於白晝或黑夜皆不能得定。
漢譯(周金言 譯, 白話文版) [13]

人應出於信仰和喜樂而布施,嫉妒別人獲得飲食的人,日夜不得安寧。 (偈 249 )

如果連根拔除這種嫉妒心,日夜都安寧。 (偈 250 )

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經: 若信布施,欲揚名譽,會人虛飾,非入淨定T4,568c
  2. 出曜經:若人懷憂,貪他衣食,彼人晝夜,不得定意T4,677b
  3. 法集要頌經:若人懷懊惱,貪他人衣食,彼人晝夜寐,不獲三摩地T4,782b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE ENVIOUS ARE NOT AT PEACE THE UNENVIOUS ARE AT PEACE

  1. People give according to their faith and as they are pleased. Whoever therein is envious of others' food and drink, gains no peace [NāradaFn18-06] either by day or by night.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 249. People give according to their faith or regard. If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day or by night.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

249-250

People give
in line with their faith,
in line with conviction.
Whoever gets flustered
at food & drink given to others,
attains no concentration
by day or by night.

But one in whom this is
  cut    through
  up-    rooted
  wiped out —
attains concentration
by day or by night.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
249 & 250

People’s alms donations
Come from faith and inspiration.
If a bhikkhu feels dejected
By the offerings to others,
Then no inner peace he’ll gain
In the night-time, or the day.

But dejection, if it’s quelled,
If uprooted and expelled,
Then he’ll inner peace regain
Through the night, and through the day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 249 The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.
英譯(Cited from DLMBS) [12]
DhP 249
People give alms according to their faith and gratification.
In this matter, who is discontented with others' food and drink,
he will never attain concentration, by day or night. [DLMBSFn-V249]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 249
Dhammapada Dhp. 250
巴利原典 (PTS) [1]
250. Yassa cetaṃ samucchannaṃ mūlaghaccaṃ samūhataṃ
Sa ve divā vā rattiṃ vā samādhiṃ adhigacchati.
巴利原典 (CSCD) [2]
250. Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ [mūlaghacchaṃ (ka.)] samūhataṃ;
Sa ve divā vā rattiṃ vā, samādhimadhigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 二五0 若斬斷此(心),拔根及除滅,則於晝或夜,彼得入三昧。 [MettFn18-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
250 若人能斷除根除、以及消滅此不滿,
無論白晝或黑夜,他都的確能得定。
漢譯(周金言 譯, 白話文版) [13]

人應出於信仰和喜樂而布施,嫉妒別人獲得飲食的人,日夜不得安寧。 (偈 249 )

如果連根拔除這種嫉妒心,日夜都安寧。 (偈 250 )

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一切斷欲,截意根原,晝夜守一,必入定意T4,568c
  2. 出曜經:若人能斷,盡其根原,彼人晝夜,而獲其定T4,677b
  3. 法集要頌經:若人能斷貪,如截多羅樹,彼人則晝夜,及獲三摩地T4,782b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. But he who has this (feeling) fully cut off, uprooted and destroyed, gains peace by day and by night.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 250. But he in who this (discontent) is fully destroyed, uprooted and extinct, he attains absorption, both by day and by night.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

249-250

People give
in line with their faith,
in line with conviction.
Whoever gets flustered
at food & drink given to others,
attains no concentration
by day or by night.

But one in whom this is
  cut    through
  up-    rooted
  wiped out —
attains concentration
by day or by night.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
249 & 250

People’s alms donations
Come from faith and inspiration.
If a bhikkhu feels dejected
By the offerings to others,
Then no inner peace he’ll gain
In the night-time, or the day.

But dejection, if it’s quelled,
If uprooted and expelled,
Then he’ll inner peace regain
Through the night, and through the day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 250 He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.
英譯(Cited from DLMBS) [12]
DhP 250
[continued from DhP 249]
And who has cut off, removed and destroyed by the rot such thinking,
he will attain concentration, by day or night. [DLMBSFn-V250]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 250
Dhammapada Dhp. 251
巴利原典 (PTS) [1]
251. Natthi rāgasamo aggi natthi dosasamo gaho
Natthi mohasamaṃ jālaṃ natthi taṇhāsamā nadī.
巴利原典 (CSCD) [2]
251. Natthi rāgasamo aggi, natthi dosasamo gaho;
Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī.
漢譯( 了參 法師 譯, 文言文版) [3] 二五一 無火等於貪欲,無執著如瞋恚,無網等於愚癡,無河流如愛欲。 [MettFn18-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
251 無火能和貪欲同等,無捉取能和瞋同等,
無羅網能和痴同等,無河流能和愛同等。
漢譯(周金言 譯, 白話文版) [13]
沒有任何火比得上貪欲,
沒有任何執著比得上瞋恚,
沒有任何繫縛比得上愚癡,
沒有任何河流比得上愛欲。 (偈 251)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:火莫熱於婬,捷莫疾於怒,網莫密於癡,愛流駛乎河T4,568c
2. 瑜伽:無淤泥等欲,無魑魅等瞋,無羅網等癡,無江河等愛T30,383c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NO RIVER LIKE CRAVING

  1. There is no fire like lust, no grip like hate, no net like delusion, no river like craving.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 251. There is no fire like lust; there is no grip like hatred; there is no net like delusion; there is no river like craving.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

251

There's no fire like passion,
no seizure like anger,
no snare like delusion,
no river like craving.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
251
There’s no fire like passion;
No captor like hating;
No snare like delusion;
No river like craving.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 251 There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
英譯(Cited from DLMBS) [12]
DhP 251
There is no fire like passion. There is no grasp like hatred.
There is no net like delusion. There is no river like thirst. [DLMBSFn-V251]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 251
Dhammapada Dhp. 252
巴利原典 (PTS) [1]
252. Sudassaṃ vajjamaññesaṃ attano pana duddasaṃ
Paresaṃ hi so vajjāni opuṇāti yathā bhūsaṃ
Attano pana chādeti kaliṃ'va kitavā saṭho.
巴利原典 (CSCD) [2]
252. Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;
Paresaṃ hi so vajjāni, opunāti [ophunāti (ka.)] yathā bhusaṃ;
Attano pana chādeti, kaliṃva kitavā saṭho.
漢譯( 了參 法師 譯, 文言文版) [3] 二五二 易見他人過,自見則為難。揚惡如颺糠,已過則覆匿,如彼狡博者,隱匿其格利。 [LChnFn18-05][MettFn18-11][MettFn18-12][MettFn18-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
252 他人之過容易見到,自己之過卻很難見。
對於他人種種過失,他會儘量多多宣揚。
自己之過他則覆藏,如捕鳥者以樹藏身 [CFFn18-02]
漢譯(周金言 譯, 白話文版) [13] 看見別人的過失很容易,看見自己的過失則很難;揭揚別人的過錯,像揚棄糟糠,但隱匿自己的過錯,卻像狡猾的捕禽者偽裝躲藏起來。 (偈252) [dhp-a-252-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:善觀己瑕隙,使己不露外,彼彼自有隙,如彼飛輕塵。若己稱無瑕,二事俱并至T4,736b
  2. 法集要頌經:善觀己瑕隙,使己不露外,彼彼自有隙,如彼飛輕塵。 若己稱無瑕,罪福俱并至,但見他人隙,恒懷無明想T4,791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EASY TO SEE ARE OTHERS' FAULTS

  1. Easily seen are others' faults, hard indeed to see are one's own. Like chaff one winnows others' faults, but one's own (faults) one hides, as a crafty fowler conceals himself [NāradaFn18-07] by camouflage. [NāradaFn18-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 252. Easily seen is the fault of others, but one's own fault is difficult to see. Like chaff one winnows another's faults, but hides one's own, even as a crafty fowler hides behind sham branches.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

252-253

It's easy to see
the errors of others,
but hard to see
your own.
You winnow like chaff
the errors of others,
but conceal your own —
like a cheat, an unlucky throw.

If you focus on the errors of others,
constantly finding fault,
your effluents flourish.
You're far from their ending.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
252
Easy to see are another man’s flaws;
Harder to see are the faults that are yours.
Though you winnow like chaff what are other folks’ failings,
You act like a card-sharp, your ‘losing hand’ veiling.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 252 The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
英譯(Cited from DLMBS) [12]
DhP 252
Easy to see are faults of others; one's own faults are difficult to see.
One exposes the faults of others like husks.
One's own conceals like a cheating player of dice an unlucky throw. [DLMBSFn-V252]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 252
Dhammapada Dhp. 253
巴利原典 (PTS) [1]
253. Paravajjānupassissa niccaṃ ujjhānasaññino
Āsavā tassa vaḍḍhanti ārā so āsavakkhayā.
巴利原典 (CSCD) [2]
253. Paravajjānupassissa , niccaṃ ujjhānasaññino;
Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā.
漢譯( 了參 法師 譯, 文言文版) [3] 二五三  若見他人過,心常易忿者,增長於煩惱;去斷惑遠矣。 [MettFn18-14][NandFn18-04][NandFn18-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
253 對於見他人之過、時常在埋怨的人,
他的諸漏在增長,漏盡離他真遙遠。
漢譯(周金言 譯, 白話文版) [13] 挑剔別人的過錯,容易忿怒的人煩惱增長,同時,離究竟斷惑的境界還很遙遠。 (偈253)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:但見外人隙,恒懷危害心,遠觀不見近T4,736b
  2. 瑜伽:若見他惡業,能審諦思惟,自身終不為,由彼業能縛T30,380b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DEFILEMENTS MULTIPLY IN THOSE WHO SEEK OTHERS' FAULTS

  1. He who sees others' faults, and is ever irritable - the corruptions of such a one grow. He is far from the destruction of corruptions. [NāradaFn18-09]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 253. He who seeks another's faults, who is ever censorious — his cankers grow. He is far from destruction of the cankers.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

252-253

It's easy to see
the errors of others,
but hard to see
your own.
You winnow like chaff
the errors of others,
but conceal your own —
like a cheat, an unlucky throw.

If you focus on the errors of others,
constantly finding fault,
your effluents flourish.
You're far from their ending.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
253
If a man ever heeds
Other persons’ misdeeds,
And is always offended,
His taints are distended.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 253 If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
英譯(Cited from DLMBS) [12]
DhP 253
Who finds faults with others and is always irritable,
his taints only grow. He is far away from dissolution of taints. [DLMBSFn-V253]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 253
Dhammapada Dhp. 254
巴利原典 (PTS) [1]
254. Ākāse padaṃ natthi samaṇo natthi bāhire
Papañcābhiratā pajā nippapañcā tathāgatā.
巴利原典 (CSCD) [2]
254. Ākāseva padaṃ natthi, samaṇo natthi bāhire;
Papañcābhiratā pajā, nippapañcā tathāgatā.
漢譯( 了參 法師 譯, 文言文版) [3] 二五四 虛空無道跡,外道無沙門。眾生喜虛妄,如來無虛妄。 [LChnFn18-06][LChnFn18-07][NandFn18-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
254 虛空中沒有行道,正法外無聖沙門。
眾生耽樂於虛妄,諸如來已無虛妄。
漢譯(周金言 譯, 白話文版) [13]

天空中無道跡,只有佛陀的教法才能證得涅槃,世間人執著諸邪見,如來則不。 (偈 254)

天空中無道跡,只有佛陀的教法才能證得涅槃,五蘊無常,諸佛堅定,不隨境轉。 (偈 255)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:虛空無轍迹,沙門無外意,眾人盡樂惡,唯佛淨無穢T4,568c
  2. 法集要頌經:虛空無轍迹,沙門無外意,眾人盡樂惡,唯佛淨無穢T4,793c
3. 大婆沙:虛空無鳥跡,外道無沙門,愚夫樂戲論,如來則無有T27,388c
4. 舊婆沙:虛空無有跡,外道無沙門,愚小有戲論,如來則無有T28,291b
5. 瑜伽:虛空無鳥迹,外道無沙門,愚夫樂戲論,如來則無有T30,384a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

OUTSIDE THERE ARE NO SAINTS WHO HAVE REALISED NIBBĀNA   THERE ARE NO AGGREGATES WHICH ARE ETERNAL

  1. In the sky there is no track. Outside [NāradaFn18-10] there is no Saint. [NāradaFn18-11] Mankind delights in obstacles. [NāradaFn18-12] The Tathāgatas [NāradaFn18-13] are free from obstacles.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 254. There is no track in the sky, and no recluse outside (the Buddha's dispensation). Mankind delights in worldliness, but the Buddhas are free from worldliness. [BudRkFn-v254-255]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

254-255 [ThaniSFn-V254-255]

There's no trail in space,
no outside contemplative.
People are smitten
with objectifications,
but devoid of objectification are
the Tathagatas.

There's no trail in space,
no outside contemplative,
no eternal fabrications,
no wavering in the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
254a
Roads don’t pass up through the sky,
So, off the Path, no saints do lie. [VaradoFn-V254a]

254b
Though people relish Self-perceptions, [VaradoFn-V254b]
Buddhas have no such conceptions.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 254 There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.
英譯(Cited from DLMBS) [12]
DhP 254
There are no tracks in the sky. There is not a true monk outside of this teaching.
Mankind delights in obsession. The Buddhas are free of obsession. [DLMBSFn-V254]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 254
Dhammapada Dhp. 255
巴利原典 (PTS) [1]
255. Ākāse padaṃ natthi samaṇo natthi bāhire
Saṅkhārā sassatā natthi natthi buddhānaṃ iñjitaṃ.

Malavaggo aṭṭhārasamo.

巴利原典 (CSCD) [2]
255. Ākāseva padaṃ natthi, samaṇo natthi bāhire;
Saṅkhārā sassatā natthi, natthi buddhānamiñjitaṃ.

Malavaggo aṭṭhārasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

二五五 虛空無道跡,外道無沙門。(五)蘊無常住,諸佛無動亂。 [NandFn18-06]

垢穢品第十八竟

漢譯( 敬法 法師 譯, 白話文版) [4]
255 虛空中沒有行道,正法外無聖沙門。
沒有恆常的行法,諸佛皆不受動搖。

污垢品第十八完畢

漢譯(周金言 譯, 白話文版) [13]

天空中無道跡,只有佛陀的教法才能證得涅槃,世間人執著諸邪見,如來則不。 (偈 254)

天空中無道跡,只有佛陀的教法才能證得涅槃,五蘊無常,諸佛堅定,不隨境轉。 (偈 255)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:虛空無轍迹,沙門無外意,世間皆無常,佛無我所有T4,568c
  2. 法集要頌經:虛空無轍迹,沙門無外意,世間皆無常,佛無我所有T4,782b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. In the sky there is no track. Outside there is no Saint. There are no conditioned things [NāradaFn18-14] that are eternal. There is no instability [NāradaFn18-15] in the Buddhas.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 255. There is no track in the sky, and no recluse outside (the Buddha's dispensation). There are no conditioned things that are eternal, and no instability in the Buddhas.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

254-255 [ThaniSFn-V254-255]

There's no trail in space,
no outside contemplative.
People are smitten
with objectifications,
but devoid of objectification are
the Tathagatas.

There's no trail in space,
no outside contemplative,
no eternal fabrications,
no wavering in the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
255a
Roads don’t pass up through the sky,
So, off the Path, no saints do lie.

255b
Though nothing’s endless in creation,
Buddhas have no agitation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 255 There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.
英譯(Cited from DLMBS) [12]
DhP 255
There are no tracks in the sky. There is not a true monk outside of this teaching.
There are no conditioned things that are eternal. There is no instability in the Buddhas. [DLMBSFn-V255]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十八:垢穢品(污垢品) Dhp. 255
Dhammapada Dhp. 256
巴利原典 (PTS) [1]
  1. Dhammaṭṭhavaggo.
256. Na tena hoti dhammaṭṭho yenatthaṃ sahasā naye
Yo ca atthaṃ anatthañca ubho niccheyya paṇḍito.
巴利原典 (CSCD) [2]

19. Dhammaṭṭhavaggo

256. Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā [sahasā (sī. syā. ka.)] naye;
Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3]

十九:法住品 [LChnFn19-01]

二五六 鹵莽處事故,不為法住者。智者應辦別──孰正與孰邪。 [LChnFn19-02][MettFn19-01][NandFn19-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十九:住於法品

256 他不因武斷判事而公正;
智者應該檢查對錯兩者。
漢譯(周金言 譯, 白話文版) [13]

第十九品--法住品

鹵莽處事的人不公正,智者應該辨別是非邪正之後,才下判斷。 (偈 256)

有智慧的人不鹵莽從事,反而依法斷事,護持正法,所以又是守法者。 (偈 257)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:好經道者,不競於利,有利無利,無欲不惑T4,568c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 19 The Just Or Righteous

THE JUST SHOULD MAKE A PROPER INVESTIGATION   THE IMPARTIAL ARE CALLED THE TRUE JUSTICES

  1. He is not thereby just because he hastily arbitrates cases. The wise man should investigate both right and wrong.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XIX The Just

256. Not by passing arbitrary judgments does a man become just; a wise man is he who investigates both right and wrong.

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

Dhp XIX The Judge

256-257 [ThaniSFn-V256-257]

To pass judgment hurriedly
doesn't mean you're a judge.
The wise one, weighing both
the right judgment & wrong,
judges others impartially —
unhurriedly, in line with the Dhamma,
  guarding the Dhamma,
  guarded by Dhamma,
intelligent:
he's called a judge.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 19 Equity

256
No man is he of equity
Who judges cases hastily;
But one who sifts the wrong from right
Is one who’s truly erudite.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XIX: The Just

256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.

英譯(Cited from DLMBS) [12]

Chapter 1: The Righteous

DhP 256
One is not called righteous because one hastily judges what is good.
Which wise person has thoroughly investigated both right and wrong,
[continued in DhP 257] [DLMBSFn-V256]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 256
Dhammapada Dhp. 257
巴利原典 (PTS) [1]
257. Asāhasena dhammena samena nayatī pare
Dhammassa gutto medhāvī dhammaṭṭho'ti pavuccati.
巴利原典 (CSCD) [2]
257. Asāhasena dhammena, samena nayatī pare;
Dhammassa gutto medhāvī, ‘‘dhammaṭṭho’’ti pavuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二五七 導人不鹵莽,如法而公平,智者護於法,是名法住者。 [NandFn19-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
257 智者不誤導他人,辦事如法與平等
他是法的保護者,被稱為住於法者。
漢譯(周金言 譯, 白話文版) [13]

鹵莽處事的人不公正,智者應該辨別是非邪正之後,才下判斷。 (偈 256)

有智慧的人不鹵莽從事,反而依法斷事,護持正法,所以又是守法者。 (偈 257)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常愍好學,正心以行,擁懷寶慧,是謂為道T4,568c
  2. 法句譬喻經:常愍好學,正心以行,唯懷寶慧,是謂為道T4,597a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. The intelligent person who leads others not falsely but lawfully and impartially, who is a guardian of the law, is called one who abides by the law (dhammaññha).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 257. He who does not judge others arbitrarily, but passes judgment impartially according to the truth, that sagacious man is a guardian of law and is called just.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

256-257 [ThaniSFn-V256-257]

To pass judgment hurriedly
doesn't mean you're a judge.
The wise one, weighing both
the right judgment & wrong,
judges others impartially —
unhurriedly, in line with the Dhamma,
  guarding the Dhamma,
  guarded by Dhamma,
intelligent:
he's called a judge.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
257
The one who judges patiently,
And lawfully, impartially,
Astute, upholding probity,
Is called a man of equity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
英譯(Cited from DLMBS) [12]
DhP 257
[continued from DhP 256]
judging others without haste, justly and impartially,
such a wise person, guardian of law, is called "righteous". [DLMBSFn-V257]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 257
Dhammapada Dhp. 258
巴利原典 (PTS) [1]
258. Na tena paṇḍito hoti yāvatā bahu bhāsati
Khemī averī abhayo paṇḍito'ti pavuccati.
巴利原典 (CSCD) [2]
258. Na tena paṇḍito hoti, yāvatā bahu bhāsati;
Khemī averī abhayo, ‘‘paṇḍito’’ti pavuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二五八 不以多言故,彼即為智者。安靜無怨怖,是名為智者。 [MettFn19-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
258 人不會只因為講得多就是智者;
平安無怨無畏之人才稱為智者。
漢譯(周金言 譯, 白話文版) [13] 多言的人,不一定就是智者;只有寂靜、無敵怨、不傷害他人的人才是智者。 (偈258)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:所謂智者,不必辯言,無恐無懼,守善為智T4,568c
  2. 法句譬喻經:所謂智者,不必辯言,無恐無懼,守善為智T4,597a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE IS NOT DEEMED WISE BECAUSE ONE IS GARRULOUS

  1. One is not thereby a learned man merely because one speaks much. He who is secure, without hate, and fearless is called "learned".
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 258. One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

258-259

Simply talking a lot
doesn't mean one is wise.
Whoever's secure —
  no     hostility,
     fear —
is said to be wise.

Simply talking a lot
doesn't maintain the Dhamma.
Whoever
 — although he's heard next to nothing —
  sees Dhamma through his body,
  is not heedless of Dhamma:
he's one who maintains the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
258
One can’t be called knowledgeable
If merely voluble,
But if one’s peaceable,
Fearless and genial.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 258 A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
英譯(Cited from DLMBS) [12]
DhP 258
One is not called wise because one speaks a lot.
One, who is peaceful, without hatred and fearless, is called "wise". [DLMBSFn-V258]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 258
Dhammapada Dhp. 259
巴利原典 (PTS) [1]
259. Na tāvatā dhammadharā yāvatā bahu bhāsati
Yo ca appampi sutvāna dhammaṃ kāyena passati
Sa ve dhammadharo hoti yo dhammaṃ nappamajjati.
巴利原典 (CSCD) [2]
259. Na tāvatā dhammadharo, yāvatā bahu bhāsati;
Yo ca appampi sutvāna, dhammaṃ kāyena passati;
Sa ve dhammadharo hoti, yo dhammaṃ nappamajjati.
漢譯( 了參 法師 譯, 文言文版) [3] 二五九 不以多言故,彼為持法者。彼雖聞少分,但由身見法,於法不放逸,是名持法者。 [LChnFn19-03][MettFn19-03][NandFn19-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
259 不只因為講得多,他就是精通法者;
若人雖然聽聞少,卻能親自知見法,
對法不放逸的人,才是真精通法者。
漢譯(周金言 譯, 白話文版) [13] 經常說法的人,不一定就是精通佛法的人;雖然聽聞的佛法不多,但卻能心領神會,如法奉行的人,才是精通佛法的人。 (偈259)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:奉持法者,不以多言,雖素少聞,身依法行,守道不忘,可謂奉法T4,568c
  2. 法句譬喻經:奉持法者,不以多言,雖素少聞,身依法行,守道不忘,是為奉法T4,597b
  3. 出曜經:所謂持法者,不必多誦習,若少有所聞,具足法身行,是謂持法人,以法自將養T4,643a
  4. 法集要頌經:所謂持法者,不必多誦習,若少有所聞,具足法身行T4,779b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GARRULOUSNESS IS NOT A CHARACTERISTIC OF ONE WHO KNOWS THE DHAMMA

  1. One is not versed in the Dhamma merely because one speaks too much. He who hears little and sees the Dhamma mentally, [NāradaFn19-01] and who does not neglect the Dhamma, is, indeed, versed in the Dhamma.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 259. A man is not versed in Dhamma because he speaks much. He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

258-259 [ThaniSFn-V259]

Simply talking a lot
doesn't mean one is wise.
Whoever's secure —
  no     hostility,
     fear —
is said to be wise.

Simply talking a lot
doesn't maintain the Dhamma.
Whoever
 — although he's heard next to nothing —
  sees Dhamma through his body,
  is not heedless of Dhamma:
he's one who maintains the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
259
He’s not a Dhamma specialist,
The one who merely speechifies;
But one, not lax, who learns a bit,
Then Dhamma does he realise.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 259 A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.
英譯(Cited from DLMBS) [12]
DhP 259
One does not understand Dharma only because one speaks a lot.
Who sees Dharma directly, after having heard even a little of it,
and who does not neglect the Dharma, such a one does understand it. [DLMBSFn-V259]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 259
Dhammapada Dhp. 260
巴利原典 (PTS) [1]
260. Na tena thero hoti yenassa palitaṃ siro
Paripakko vayo tassa moghajiṇṇo'ti vuccati.
巴利原典 (CSCD) [2]
260. Na tena thero so hoti [thero hoti (sī. syā.)], yenassa palitaṃ siro;
Paripakko vayo tassa, ‘‘moghajiṇṇo’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二六0 不因彼白頭,即得為長老。彼年齡虛熟,徒有長老名。 [LChnFn19-04][MettFn19-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
260 他不會只是因為白了頭髮即是長老,
僅只是年歲大的人稱為「白活到老」。
漢譯(周金言 譯, 白話文版) [13]

長老 [dhp-a-260-note] ,不是因為頭髮灰白;只是年歲增長的人,不過「年齒徒長」而已。 (偈 260)

明白四聖諦與正法、不殺生、戒行具足、調伏欲望,去除煩惱的人才是真正的長老。 (偈 261)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:所謂老者,不必年耆,形熟髮白,惷愚而已T4,568c
  2. 法句譬喻經:所謂老者,不以年耆,形熟髮白,惷愚而已T4,597a
  3. 出曜經:所謂長老,不以耆年,形熟髮白,惷愚而已T4,680a
  4. 法集要頌經:所謂長老者,不必以耆年,形熟鬢髮白,愚惷不知罪T4,782c
5. 增一:所謂長老者,未必剃鬚髮,雖復年齒長,不免於愚行T2,659c
6. 智度:所謂長老相,不必以年耆,形瘦鬚髮白,空老內無德T25,224b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GREY HAIR ALONE MAKES NOT A THERA   HE IS A THERA WHO IS STAINLESS

  1. He is not thereby an elder (thera [NāradaFn19-02] ) merely because his head is grey. Ripe is he in age. "Old-in-vain" is he called.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 260. A monk is not an elder because his head is gray. He is but ripe in age, and he is called one grown old in vain.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

260-261

A head of gray hairs
doesn't mean one's an elder.
Advanced in years,
one's called an old fool.

But one in whom there is
  truth, restraint,
  rectitude, gentleness,
  self-control —
he's called an elder,
  his impurities disgorged,
     enlightened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
260
A monk’s not deemed ‘an Elder’
Through hair that’s turning grey.
If he’s just matured in age,
He’s deemed ‘matured-in-vain’.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 260 A man is not an elder because his head is grey; his age may be ripe, but he is called 'Old-in-vain.'
英譯(Cited from DLMBS) [12]
DhP 260
One is not to be called an Elder just because his head is gray.
Such a person is of mature age and is called "grown old in vain". [DLMBSFn-V260]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 260
Dhammapada Dhp. 261
巴利原典 (PTS) [1]
261. Yamhi saccaṃ ca dhammo ca ahiṃsā saṃyamo damo
Sa ve vantamalo dhīro thero iti pavuccati.
巴利原典 (CSCD) [2]
261. Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;
Sa ve vantamalo dhīro, ‘‘thero’’ iti [so theroti (syā. ka.)] pavuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二六一 於彼具真實,具法不殺生,節制並調伏,彼有智慧人。除滅諸垢穢,實名為長老。 [LChnFn19-05][LChnFn19-06][LChnFn19-07][LChnFn19-08][MettFn19-04][MettFn19-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
261 於他有諦又有法 [CFFn19-01] 、無害有戒與自制,
去除污垢 [CFFn19-02] 的賢者,他是所謂的長老。
漢譯(周金言 譯, 白話文版) [13]

長老 [dhp-a-260-note] ,不是因為頭髮灰白;只是年歲增長的人,不過「年齒徒長」而已。 (偈 260)

明白四聖諦與正法、不殺生、戒行具足、調伏欲望,去除煩惱的人才是真正的長老。 (偈 261)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:謂懷諦法,順調慈仁,明遠清潔,是為長老T4,568c
  2. 法句譬喻經:謂懷諦法,順調慈仁,明達清潔,是為長老T4,597a
  3. 出曜經:謂捨罪福,淨修梵行,明遠清潔,是謂長老T4,680a
  4. 法集要頌經:能知罪福者,身淨修梵行,明遠純清潔,是名為長老T4,782c
5. 增一:若有見諦法,無害於群萌,捨諸穢惡行,此名為長老T2,659c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. In whom are truth, [NāradaFn19-03] virtue, [NāradaFn19-04] harmlessness, restraint [NāradaFn19-05] and control, that wise man who is purged of impurities, [NāradaFn19-06] is, indeed, called an elder.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 261. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise — he is truly called an Elder.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

260-261

A head of gray hairs
doesn't mean one's an elder.
Advanced in years,
one's called an old fool.

But one in whom there is
  truth, restraint,
  rectitude, gentleness,
  self-control —
he's called an elder,
  his impurities disgorged,
     enlightened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
261
The bhikkhu of goodness and honesty,
Who’s peaceful, good-natured and tamed,
Who’s resolute, purged of impurity,
Is ‘Elder’ deservedly named.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 261 He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
英譯(Cited from DLMBS) [12]
DhP 261
In whom there is truth, Law, non-violence, restraint and self-control,
he, the wise one who has discarded taints, is called "an Elder". [DLMBSFn-V261]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 261
Dhammapada Dhp. 262
巴利原典 (PTS) [1]
262. Na vākkaraṇamattena vaṇṇapokkharatāya vā
Sādhurūpo naro hoti issukī maccharī saṭho.
巴利原典 (CSCD) [2]
262. Na vākkaraṇamattena, vaṇṇapokkharatāya vā;
Sādhurūpo naro hoti, issukī maccharī saṭho.
漢譯( 了參 法師 譯, 文言文版) [3] 二六二 嫉慳虛偽者,雖以其辯才,或由相端嚴,不為善良人。 [LChnFn19-09][MettFn19-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
262 嫉妒吝嗇狡猾的人,不會只因說話優雅,
或者因為容貌美麗,就是心地善良的人。
漢譯(周金言 譯, 白話文版) [13]

嫉妒、慳貪和虛偽的人,即使有辯才,相貌堂堂,也不是善良的人。 (偈 262)

連根拔除煩惱的智者,是真正善良的人。 (偈 263)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:所謂端政,非色如花,慳嫉虛飾,言行有違T4,568c
  2. 法句譬喻經:所謂端正,非色如華,貪嫉虛飾,言行有違T4,597a
  3. 出曜經:不以柔和言,名稱有所至,人有善顏色,乃懷巧偽心T4,748b
  4. 法集要頌經:不以柔和言,名稱有所至,人有善顏色,乃懷巧偽心T4,793a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOT BY HANDSOME APPEARANCE DOES ONE BECOME GOOD-NATURED   GOOD-NATURED IS HE WHO HAS GIVEN UP JEALOUSY ETC.

  1. Not by mere eloquence, nor by handsome appearance, does a man become good-natured, should he be jealous, selfish, and deceitful.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 262. Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

262-263

Not by suave conversation
or lotus-like coloring
does an envious, miserly cheat
become an exemplary man.

But one in whom this is
  cut    through
  up-    rooted
  wiped out —
he's called exemplary,
  his aversion disgorged,
     intelligent.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
262 & 263

Not merely polished rhetoric,
Nor features that are beauteous,
Denote that someone’s excellent
Who’s stingy, sly and envious.

But, if these stains are quelled,
If uprooted and expelled,
Then, the sage who’s purged malevolence,
Is correctly known as excellent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 262 An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.
英譯(Cited from DLMBS) [12]
DhP 262
Not only by the act of speech or by beauty of complexion
is a man respectable, if he is envious, selfish and deceitful. [DLMBSFn-V262]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 262
Dhammapada Dhp. 263
巴利原典 (PTS) [1]
263. Yassa ce taṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ
Sa vantadoso medhāvī sādhurūpo'ti vuccati.
巴利原典 (CSCD) [2]
263. Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;
Sa vantadoso medhāvī, ‘‘sādhurūpo’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二六三 若斬斷此(心),拔根及除滅,彼捨瞋智者,名為善良人。 [MettFn19-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
263 若人已斷除根除、以及消滅該惡法,
這已除穢的智者,稱為心地善良者。
漢譯(周金言 譯, 白話文版) [13]

嫉妒、慳貪和虛偽的人,即使有辯才,相貌堂堂,也不是善良的人。 (偈 262)

連根拔除煩惱的智者,是真正善良的人。 (偈 263)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:謂能捨惡,根原已斷,慧而無恚,是謂端政T4,569a
  2. 法句譬喻經:謂能捨惡,根原已斷,慧而無恚,是謂端正T4,597a
  3. 出曜經:有能斷是者,永拔其根本,智者除諸穢,乃名為善色T4,748c
  4. 法集要頌經:有能斷是者,永拔其根本,智者除諸穢,乃名為善色T4,793a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. But in whom these are wholly cut off, uprooted and extinct, that wise man who is purged of hatred, is, indeed, called good-natured.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred — that wise man is truly accomplished.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

262-263

Not by suave conversation
or lotus-like coloring
does an envious, miserly cheat
become an exemplary man.

But one in whom this is
  cut    through
  up-    rooted
  wiped out —
he's called exemplary,
  his aversion disgorged,
     intelligent.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
262 & 263

Not merely polished rhetoric,
Nor features that are beauteous,
Denote that someone’s excellent
Who’s stingy, sly and envious.

But, if these stains are quelled,
If uprooted and expelled,
Then, the sage who’s purged malevolence,
Is correctly known as excellent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 263 He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.
英譯(Cited from DLMBS) [12]
DhP 263
And who has cut off, removed and destroyed by the rot such thinking,
he, the wise one who has discarded hatred, is called "respectable". [DLMBSFn-V263]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 263
Dhammapada Dhp. 264
巴利原典 (PTS) [1]
264. Na muṇḍakena samaṇo abbato alikaṃ bhaṇaṃ
Icchālobhasamāpanno samaṇo kiṃ bhavissati.
巴利原典 (CSCD) [2]
264. Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ;
Icchālobhasamāpanno, samaṇo kiṃ bhavissati.
漢譯( 了參 法師 譯, 文言文版) [3] 二六四 若破戒妄語,削髮非沙門。充滿欲與貪,云何為沙門? [NandFn19-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
264 無戒說妄語的人,不因剃頭是沙門。
充滿渴望貪欲者,怎麼會是個沙門?
漢譯(周金言 譯, 白話文版) [13]

一個人即使剃除頭髮,但若破戒,妄語,仍不是比丘。充滿欲望和貪愛的人,怎麼可能是比丘呢? (偈 264)

究竟息滅所有大小惡業的人,才是比丘。 (偈 265)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:所謂沙門,非必除髮,妄語貪取,有欲如凡T4,569a
  2. 法句譬喻經:所謂沙門,不必除髮,妄語貪取,有欲如凡T4,597a
  3. 出曜經:所謂沙門,非必除髮,妄語貪取,有欲如凡T4,680b
  4. 法集要頌經:所謂沙門者,不必剃鬚髮,妄語多貪愛,有欲如凡夫T4,782c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A SHAVEN HEAD DOES NOT MAKE ONE A MONK

  1. Not by a shaven head does an undisciplined man, [NāradaFn19-07] who utters lies, become a monk. How will one who is full of desire and greed be a monk?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 264. Not by shaven head does a man who is indisciplined and untruthful become a monk. How can he who is full of desire and greed be a monk?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

264-265

A shaven head
doesn't mean a contemplative.
The liar observing no duties,
filled with greed & desire:
what kind of contemplative's he?

But whoever tunes out
the dissonance
of his evil qualities
 — large or small —
in every way
by bringing evil to consonance:
  he's called a contemplative.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
264
By shaving one’s head one is not a recluse.
The shaveling who’s lawless, who utters untruths,
Brimful of wishes, and laden with greed,
How could such a one a recluse be, indeed?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 264 Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?
英譯(Cited from DLMBS) [12]
DhP 264
One is not to be called a monk just because of his bald head, if one is immoral and speaking lies.
How can someone who has desire and greed be called a monk? [DLMBSFn-V264]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 264
Dhammapada Dhp. 265
巴利原典 (PTS) [1]
265. Yo ca sameti pāpāni aṇuṃ thūlāni sabbaso
Samitattā hi pāpānaṃ samaṇo'ti pavuccati.
巴利原典 (CSCD) [2]
265. Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso;
Samitattā hi pāpānaṃ, ‘‘samaṇo’’ti pavuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二六五 彼息滅諸惡──無論大與小,因息滅諸惡,故名為沙門。 [NandFn19-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
265 已平息一切大小惡的人,
因為自己已平息諸惡而稱為沙門。
漢譯(周金言 譯, 白話文版) [13]

一個人即使剃除頭髮,但若破戒,妄語,仍不是比丘。充滿欲望和貪愛的人,怎麼可能是比丘呢? (偈 264)

究竟息滅所有大小惡業的人,才是比丘。 (偈 265)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:謂能止惡,恢廓弘道,息心滅意,是為沙門T4,569a
  2. 法句譬喻經:謂能止惡,恢廓弘道,息心滅意,是謂沙門T4,597b
  3. 出曜經:所謂沙門,恢廓弘道,息心滅意,麤結不興T4,680c
  4. 法集要頌經:所言沙門者,息心滅意想,穢垢盡消除,故說為出家T4,783a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS A MONK WHO HAS OVERCOME EVIL

  1. He who wholly subdues evil deeds both small and great is called a monk because he has overcome all evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 265. He who wholly subdues evil both small and great is called a monk, because he has overcome all evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

264-265 [ThaniSFn-V265]

A shaven head
doesn't mean a contemplative.
The liar observing no duties,
filled with greed & desire:
what kind of contemplative's he?

But whoever tunes out
the dissonance
of his evil qualities
 — large or small —
in every way
by bringing evil to consonance:
  he's called a contemplative.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
265
With the eradication of all forms of evil conduct, either gross or subtle, one becomes truly an ascetic.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 265 He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.
英譯(Cited from DLMBS) [12]
DhP 265
Who conquers evil thoroughly, be it small or big,
one is called a monk because of having conquered all evils. [DLMBSFn-V265]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 265
Dhammapada Dhp. 266
巴利原典 (PTS) [1]
266. Na tena bhikkhū hoti yāvatā bhikkhate pare
Vissaṃ dhammaṃ samādāya bhikkhu hoti na tāvatā.
巴利原典 (CSCD) [2]
266. Na tena bhikkhu so hoti, yāvatā bhikkhate pare;
Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.
漢譯( 了參 法師 譯, 文言文版) [3] 二六六 僅向他行乞,不即是比丘。行宗教法儀,亦不為比丘。 [NandFn19-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
266 他不會只是因為向別人乞食就是比丘。
他不會只因為奉行肉腥法而成為比丘。 [CFFn19-03]
漢譯(周金言 譯, 白話文版) [13]
只知向人乞討的人不是比丘, [dhp-a-266-note]
只有持戒的人才是比丘, 而不是只知向人乞討的人。 (偈266)

超越善惡業,勤修梵行,生活中奉行戒定慧的人才是真正的比丘。 [dhp-a-267-note] (偈267)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:所謂比丘,非時乞食,邪行婬彼,稱名而已T4,569a
  2. 法句譬喻經:所謂比丘,非持乞食,邪行望彼,求名而已T4,597b
3. 雜含:所謂比丘者,非但以乞食,受持在家法,是何名比丘?T2,27a
4. 別雜:不必從他乞,得名為比丘,雖具在家法,正修於梵行T2,466b
5. 婆須蜜:彼不為比丘,從彼乞求者,受取屋舍法,如是非比丘T28,803b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE DOES NOT BECOME A BHIKKHU MERELY BY BEGGING   HE WHO IS HOLY IS CALLED A BHIKKHU

  1. He is not thereby a bhikkhu [NāradaFn19-08] merely because he begs from others; by following the whole code (of morality [NāradaFn19-09] ) one certainly becomes a bhikkhu and not (merely) by such begging.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 266. He is not a monk just because he lives on others' alms. Not by adopting outward form does one become a true monk.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

266-267

Begging from others
doesn't mean one's a monk.
As long as one follows
householders' ways,
one is no monk at all.

But whoever puts aside
both merit & evil and,
living the chaste life,
  judiciously
goes through the world:
he's called a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
266
A bhikkhu is one who commits
To the whole of the training, not bits. [VaradoFn-V266]
Those people could never be said
True bhikkhus to be, who just beg.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 266 A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.
英譯(Cited from DLMBS) [12]
DhP 266
One is not a monk because one begs almsfood from others.
If one follows the life of a householder, one is not a monk because of that. [DLMBSFn-V266]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 266
Dhammapada Dhp. 267
巴利原典 (PTS) [1]
267. Yo'dha puññca pāpañca bāhetvā brahmacariyavā
Saṅkhāya loke carati sa ce bhikkhū'ti vuccati.
巴利原典 (CSCD) [2]
267. Yodha puññañca pāpañca, bāhetvā brahmacariyavā [brahmacariyaṃ (ka.)];
Saṅkhāya loke carati, sa ve ‘‘bhikkhū’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二六七 僅捨善與惡,修於梵行者,以知住此世,彼實名比丘。 [LChnFn19-10][MettFn19-07][NandFn19-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
267 若人於此教法中,已捨善惡具梵行、
了知蘊世間過活,此人實稱為比丘。
漢譯(周金言 譯, 白話文版) [13]
只知向人乞討的人不是比丘, [dhp-a-266-note]
只有持戒的人才是比丘, 而不是只知向人乞討的人。 (偈266)

超越善惡業,勤修梵行,生活中奉行戒定慧的人才是真正的比丘。 [dhp-a-267-note] (偈267)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:謂捨罪福,淨修梵行,慧能破惡,是為比丘T4,569a
  2. 法句譬喻經:謂捨罪業,淨修梵行,慧能破惡,是為比丘T4,597b
  3. 出曜經:謂捨罪福,淨修梵行,明遠清潔,是謂長老T4,680a
4. 雜含:於功德過惡,俱離修正行,其心無所畏,是則名比丘T2,27a
5. 別雜:福果及惡報,俱斷無相著,乾竭諸有結,是名比丘法T2,466b
6. 婆須蜜:若有福有惡,除去修梵行,練滅受不起,彼謂之比丘T28,803b
7. 智度:能捨罪福果,精進行梵行,已離一切法,是名為長老T25,224b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Herein he who has transcended both good and evil, whose conduct is sublime, who lives with understanding in this world, he, indeed, is called a bhikkhu.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 267. Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world — he is truly called a monk.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

266-267

Begging from others
doesn't mean one's a monk.
As long as one follows
householders' ways,
one is no monk at all.

But whoever puts aside
both merit & evil and,
living the chaste life,
  judiciously
goes through the world:
he's called a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
267
He who has rejected both merit and evil, who lives in the world with a careful attitude, faring the holy life, should certainly be called a monk.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 267 He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
英譯(Cited from DLMBS) [12]
DhP 267
Who has warded off both good and evil here, leading a holy life,
walks through the world understanding it, he is called "a monk". [DLMBSFn-V267]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 267
Dhammapada Dhp. 268
巴利原典 (PTS) [1]
268. Na monena muni hoti mūḷharūpo aviddasu
Yo ca tulaṃ'va paggayha varamādāya paṇḍito.
巴利原典 (CSCD) [2]
268. Na monena munī hoti, mūḷharūpo aviddasu;
Yo ca tulaṃva paggayha, varamādāya paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3] 二六八 愚昧無知者,不以默然故,而名為牟尼。智者如權衡。 [LChnFn19-11][MettFn19-08][MettFn19-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
268-269 愚痴且無智的人,不因沉默是牟尼。
猶如持秤(衡量後),智者選取最上的,
捨棄種種邪惡的,因此了知是牟尼。
了知兩種世間者,因此被稱為牟尼。 [CFFn19-04]
漢譯(周金言 譯, 白話文版) [13] 愚癡無明的人雖然默默不語,仍然不是牟尼(智者),智者如同手拿天平的人,受持善法而捨棄惡法,是真正的智者。也因此,是明瞭內外五蘊的智者。 (偈268/269)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:所謂仁明,非口不言,用心不淨,外順而已T4,569a
  2. 法句譬喻經:所謂仁明,非口所言,用心不精,外順而已T4,597b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SILENCE ALONE DOES NOT MAKE A SAGE   BY SUPPRESSING EVIL ONE BECOMES A SAGE

  1. Not by silence (alone) does he who is dull and ignorant become a sage; but that wise man who, as if holding a pair of scales, embraces the best [NāradaFn19-10] and shuns evil, is indeed a sage.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 268. Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale accepts only the good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

268-269 [ThaniSFn-V268-269]

Not by silence
does someone confused
  & unknowing
turn into a sage.
But whoever — wise,
as if holding the scales,
  taking the excellent —
  rejects evil deeds:
he is a sage,
that's how he's a sage.
Whoever can weigh
both sides of the world:
  that's how he's called
  a sage.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
268
An ignorant man, and misguided,
No wisdom will gain by mere silence.
A sage is like someone
Who, using some scales,
Singles out what is good, having weighed it.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
英譯(Cited from DLMBS) [12]
DhP 268
One is not a sage by keeping a vow of silence, if he is deluded and ignorant.
Who accepts only the best, as if holding a scale, is a wise man. [DLMBSFn-V268]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 268
Dhammapada Dhp. 269
巴利原典 (PTS) [1]
269. Pāpāni parivajjeti sa manī tena so muni
Yo munāti ubho loke muni tena pavuccati.
巴利原典 (CSCD) [2]
269. Pāpāni parivajjeti, sa munī tena so muni;
Yo munāti ubho loke, ‘‘muni’’ tena pavuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二六九 捨惡取其善,乃得為牟尼。彼知於兩界,故稱為牟尼。 [LChnFn19-12][MettFn19-09][MettFn19-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
268-269 愚痴且無智的人,不因沉默是牟尼。
猶如持秤(衡量後),智者選取最上的,
捨棄種種邪惡的,因此了知是牟尼。
了知兩種世間者,因此被稱為牟尼。 [CFFn19-04]
漢譯(周金言 譯, 白話文版) [13] 愚癡無明的人雖然默默不語,仍然不是牟尼(智者),智者如同手拿天平的人,受持善法而捨棄惡法,是真正的智者。也因此,是明瞭內外五蘊的智者。 (偈268/269)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:謂心無為,內行清虛,此彼寂滅,是為仁明T4,569a
  2. 法句譬喻經:謂心無為,內行清虛,此彼寂滅,是為仁明T4,597b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. For that reason [NāradaFn19-11] he is a sage. He who understands, both worlds [NāradaFn19-12] is, therefore, called a sage.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 269. The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

268-269 [ThaniSFn-V268-269]

Not by silence
does someone confused
  & unknowing
turn into a sage.
But whoever — wise,
as if holding the scales,
  taking the excellent —
  rejects evil deeds:
he is a sage,
that's how he's a sage.
Whoever can weigh
both sides of the world:
  that's how he's called
  a sage.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
269
A sage shuns evil, and has fathomed all worlds; for these reasons, he is called a sage.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
英譯(Cited from DLMBS) [12]
DhP 269
The sage who avoids evil is called a sage because of that.
One, who understands both worlds, is called a sage on account of that. [DLMBSFn-V269]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 269
Dhammapada Dhp. 270
巴利原典 (PTS) [1]
270. Na tena ariyo hoti yena pāṇāni hiṃsati
Ahiṃsā sabbapāṇānaṃ ariyo'ti pavuccati.
巴利原典 (CSCD) [2]
270. Na tena ariyo hoti, yena pāṇāni hiṃsati;
Ahiṃsā sabbapāṇānaṃ, ‘‘ariyo’’ti pavuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二七0 彼人非聖賢,以其殺生故。不害諸眾生,是名為聖者。 [NandFn19-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
270 他不會因為傷害生命而成聖人;
不會傷害一切生命者才是聖人。
漢譯(周金言 譯, 白話文版) [13] 殺生的人不是聖者,不害有情眾生的人,才是聖者。 (偈270)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:所謂有道,非救一物,普濟天下,無害為道T4,569a
  2. 法句譬喻經:所謂有道,非救一物,普濟天下,無害無道T4,597b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BY HARMLESSNESS ONE BECOMES A NOBLE (ARIYA)

  1. He is not therefore an Ariya (Noble) in that he harms living beings; through his harmlessness towards all living beings is he called an Ariya (Noble).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 270. He is not noble who injures living beings. He is called noble because he is harmless towards all living beings.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

270

Not by harming life
does one become noble.
One is termed   noble
  for being  gentle
to all living things.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
270
Saints are not those who show creatures barbarity;
Rather, who show all-embracing humanity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 270 A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
英譯(Cited from DLMBS) [12]
DhP 270
One is not to be called Noble if he hurts living beings.
Because of non-violence towards all living beings is one called "Noble". [DLMBSFn-V270]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 270
Dhammapada Dhp. 271
巴利原典 (PTS) [1]
271. Na sīlabbatamattena bāhusaccena vā pana
Atha vā samādhilābhena vivicca sayanena vā.
巴利原典 (CSCD) [2]
271. Na sīlabbatamattena, bāhusaccena vā pana;
Atha vā samādhilābhena, vivittasayanena vā.
漢譯( 了參 法師 譯, 文言文版) [3] 二七一 不以戒律行,或由於多聞,或由證三昧,或由於獨居。 [LChnFn19-13][LChnFn19-14][LChnFn19-15][LChnFn19-16][NandFn19-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
271-272 比丘不可只因為有戒行、或多聞、或得定、或獨處
、或知「我得享凡夫享受不到的出離樂 [CFFn19-05]
而感到滿足,而不(致力於)達到滅盡諸漏。
漢譯(周金言 譯, 白話文版) [13] 比丘!尚未證得阿羅漢果之前,千萬不可因持戒、苦行、多聞、證禪定、獨居僻靜處,或因為「我享受凡夫所不能的出家樂。」而心生滿足。 (偈 271/ 272)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:戒眾不言,我行多誠,得定意者,要由閉損T4,569a
  2. 出曜經:不以持戒力,及以多聞義,正使得定慧,不著於文飾T4,767a
  3. 法集要頌經:不以持戒力,及以多聞義,正使得定意,不著於文飾T4,797a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BHIKKHU SHOULD NOT BE CONTENTED UNTIL HE DESTROYS ALL PASSIONS

271-272. Not only by mere morality and austerities, [NāradaFn19-13] nor again by much learning, [NāradaFn19-14] nor even by developing mental concentration, nor by secluded lodging, (thinking) "I enjoy the bliss of renunciation not resorted to by the worldling" [NāradaFn19-15] (not with these) should you, O bhikkhu, rest content [NāradaFn19-16] without reaching the extinction of the corruptions. [NāradaFn19-17]

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 271-272. Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling" should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

271-272 [ThaniSFn-V271-272]

  Monk,
don't
on account of
  your precepts & practices,
  great erudition,
  concentration attainments,
  secluded dwelling,
  or the thought, 'I touch
  the renunciate ease
  that run-of-the-mill people
  don't know':
ever let yourself get complacent
  when the ending of effluents
  is still unattained.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
271 & 272

Not merely possessing much knowledge,
And precepts and practices honoured,
In solitary dwellings residing,
In jhanic absorption abiding,
Then, proud of the bliss that you’ve gained,
By the people at large unattained:
Not merely from this get complacent,
With asavas short of effacement.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
英譯(Cited from DLMBS) [12]
DhP 271
Not by mere rules and rituals, nor by great knowledge,
nor by attaining concentration, nor by having a solitary dwelling,
[continued in DhP 272] [DLMBSFn-V271]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 271
Dhammapada Dhp. 272
巴利原典 (PTS) [1]
272. Phusāmi nekkhammasukhaṃ aputhujjanasevitaṃ
Bhikkhu vissāsamāpādi appatto āsavakkhayaṃ.

Dhammaṭṭhavaggo ekūnavīsatimo.

巴利原典 (CSCD) [2]
272. Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ;
Bhikkhu vissāsamāpādi, appatto āsavakkhayaṃ.

Dhammaṭṭhavaggo ekūnavīsatimo niṭṭhito.
漢譯( 了參 法師 譯, 文言文版) [3]

二七二 謂『受出家樂,非凡夫所能』。汝等漏未盡,莫生保信想! [LChnFn19-17][MettFn19-11][MettFn19-12][NandFn19-06]

法住品第十九竟

漢譯( 敬法 法師 譯, 白話文版) [4]
271-272 比丘不可只因為有戒行、或多聞、或得定、或獨處
、或知「我得享凡夫享受不到的出離樂 [CFFn19-05]
而感到滿足,而不(致力於)達到滅盡諸漏。

住於法品第十九完畢

漢譯(周金言 譯, 白話文版) [13] 比丘!尚未證得阿羅漢果之前,千萬不可因持戒、苦行、多聞、證禪定、獨居僻靜處,或因為「我享受凡夫所不能的出家樂。」而心生滿足。 (偈 271/ 272)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:意解求安,莫習凡人,使結未盡,莫能得脫T4,569a
  2. 出曜經:比丘有所持,盡於無漏行T4,767a
  3. 法集要頌經:苾芻有所倚,盡於無漏行T4,797a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 271-272. Not only by mere morality and austerities, [NāradaFn19-13] nor again by much learning, [NāradaFn19-14] nor even by developing mental concentration, nor by secluded lodging, (thinking) "I enjoy the bliss of renunciation not resorted to by the worldling" [NāradaFn19-15] (not with these) should you, O bhikkhu, rest content [NāradaFn19-16] without reaching the extinction of the corruptions. [NāradaFn19-17]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 271-272. Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling" should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

271-272 [ThaniSFn-V271-272]

  Monk,
don't
on account of
  your precepts & practices,
  great erudition,
  concentration attainments,
  secluded dwelling,
  or the thought, 'I touch
  the renunciate ease
  that run-of-the-mill people
  don't know':
ever let yourself get complacent
  when the ending of effluents
  is still unattained.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
271 & 272

Not merely possessing much knowledge,
And precepts and practices honoured,
In solitary dwellings residing,
In jhanic absorption abiding,
Then, proud of the bliss that you’ve gained,
By the people at large unattained:
Not merely from this get complacent,
With asavas short of effacement.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
英譯(Cited from DLMBS) [12]
DhP 272
[continued from DhP 271]
nor by thinking "I am experiencing the pleasure of renunciation, which is not practiced by ordinary people",
do, o monk, get content, if you have not attained dissolution of taints. [DLMBSFn-V272]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十九:法住品 Dhp. 272
Dhammapada Dhp. 273
巴利原典 (PTS) [1]
  1. Maggavaggo.
273. Maggānaṭṭhaṅgiko seṭṭho saccānaṃ caturo padā
Virāgo seṭṭho dhammānaṃ divipadānaṃ ca cakkhumā.
巴利原典 (CSCD) [2]

20. Maggavaggo

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

二十:道品

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

漢譯( 敬法 法師 譯, 白話文版) [4]

第二十:道品

273 諸道中八聖道最勝;諸諦中四聖諦最勝;
於諸法中離欲最勝;二足中具眼者最勝。
漢譯(周金言 譯, 白話文版) [13]

第二十品--道品

所有道中八正道 [dhp-a-273-note2] 最殊勝,所有法中四聖諦 [dhp-a-273-note3] 最殊勝,所有境界中不執著(涅槃)最殊勝,兩足眾生中佛陀最殊勝。 (偈273)

這是唯一的正道,除此之外,再沒有證入清淨知見的正道了,奉行此正道吧!魔波旬就無能為力。 (偈274)

奉行此正道,就可以滅盡諸苦,此一正道也是我滅盡諸苦,證悟聖果(成為佛陀)時所宣說的正道(法)。 (偈275)

你們應該自己努力,如來只是指出正道而已,奉行此一正道並且禪修的人,可以解脫魔波旬的束縛。 (偈276)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:八直最上道,四諦為法迹,不婬行之尊,施燈必得眼T4,569a
  2. 出曜經:道為八直妙,聖諦四句上,無欲法之最,明眼二足尊T4,682a
  3. 法集要頌經:道為八真妙,聖諦四句上,無欲法之最,明眼善觀察T4,783a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 20 The Way Or The Path

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

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

Dhp XX The Path

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

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

Dhp XX The Path

273 [ThaniSFn-V273]

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

Chapter 20 The Path

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

Chapter XX: The Way

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

英譯(Cited from DLMBS) [12]

Chapter 1: The Path

DhP 273
The Eightfold Path is the best of Paths. The best of truths are the Four Truths.
The best of mental states is absence of passion. The best of people are the ones with insight. [DLMBSFn-V273]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 273
Dhammapada Dhp. 274
巴利原典 (PTS) [1]
274. Eso'va maggo natthañño dassanassa visuddhiyā
Etaṃ hi tumhe paṭipajjatha mārassetaṃ pamohanaṃ.
巴利原典 (CSCD) [2]
274. Eseva [esova (sī. pī.)] maggo natthañño, dassanassa visuddhiyā;
Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二七四 實唯此一道。無餘知見淨。汝等順此行。魔為之惑亂。 [MettFn20-02][MettFn20-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
274 導向知見清淨的,是此道而非他道。
你們應實踐此道,它能令魔王迷惑。
漢譯(周金言 譯, 白話文版) [13]

所有道中八正道 [dhp-a-273-note2] 最殊勝,所有法中四聖諦 [dhp-a-273-note3] 最殊勝,所有境界中不執著(涅槃)最殊勝,兩足眾生中佛陀最殊勝。 (偈273)

這是唯一的正道,除此之外,再沒有證入清淨知見的正道了,奉行此正道吧!魔波旬就無能為力。 (偈274)

奉行此正道,就可以滅盡諸苦,此一正道也是我滅盡諸苦,證悟聖果(成為佛陀)時所宣說的正道(法)。 (偈275)

你們應該自己努力,如來只是指出正道而已,奉行此一正道並且禪修的人,可以解脫魔波旬的束縛。 (偈276)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:是道無復畏,見淨乃度世,此能壞魔兵,力行滅邪苦T4,569a
  2. 出曜經:是道無有餘,見諦之所淨,趣向滅眾苦,此能壞魔兵T4,683c
  3. 法集要頌經:此道無別法,見諦之所淨,趣向滅眾苦,能壞魔羅軍T4,783b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. This is the only Way. There is none other for the purity of vision. Do you follow this path. This is the bewilderment of Māra.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 274. This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

274-276

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

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

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

If entered on
The Path effects
The Evil One’s confusion.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 274 This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter).
英譯(Cited from DLMBS) [12]
DhP 274
This is the path. There is no other for the purification of insight.
Enter upon this path. This is the deception of Mara. [DLMBSFn-V274]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 274
Dhammapada Dhp. 275
巴利原典 (PTS) [1]
275. Etaṃ hi tumhe paṭipannā dukkhassantaṃ karissatha
Akkhāto ve mayā maggo aññāya sallasatthanaṃ.
巴利原典 (CSCD) [2]
275. Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha;
Akkhāto vo [akkhāto ve (sī. pī.)] mayā maggo, aññāya sallakantanaṃ [sallasanthanaṃ (sī. pī.), sallasatthanaṃ (syā.)].
漢譯( 了參 法師 譯, 文言文版) [3] 二七五 汝順此(道)行,使汝苦滅盡。知我所說道,得除去荊棘。 [LChnFn20-04][MettFn20-02][MettFn20-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
275 進入了這個道路,你們將能結束苦。
親自以智切刺後,我對你們說此道。
漢譯(周金言 譯, 白話文版) [13]

所有道中八正道 [dhp-a-273-note2] 最殊勝,所有法中四聖諦 [dhp-a-273-note3] 最殊勝,所有境界中不執著(涅槃)最殊勝,兩足眾生中佛陀最殊勝。 (偈273)

這是唯一的正道,除此之外,再沒有證入清淨知見的正道了,奉行此正道吧!魔波旬就無能為力。 (偈274)

奉行此正道,就可以滅盡諸苦,此一正道也是我滅盡諸苦,證悟聖果(成為佛陀)時所宣說的正道(法)。 (偈275)

你們應該自己努力,如來只是指出正道而已,奉行此一正道並且禪修的人,可以解脫魔波旬的束縛。 (偈276)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:吾語汝法,愛箭為射,宜以自勗,受如來言T4,569b
  2. 出曜經:吾已說道,除愛固刺,宜以自勗,受如來言T4,683c
  3. 法集要頌經:吾已說道迹,愛箭而為射,宜以自勗勵,諦受如來言T4,783b
4. 央掘:我已稱說道,憂悲毒刺拔,汝等應當作,如來之所說T2,539c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Entering upon that path, you will make an end of pain. Having learnt the removal of thorns, [NāradaFn20-04] have I taught you the path.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 275. Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

274-276 [ThaniSFn-V275]

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

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

It's for you to strive
  ardently.
Tathagatas simply
point out the way.
Those who practice,
absorbed in jhana:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
275
The sting of the arrow I’ve known,
And, to you, the appeasement I’ve shown. [VaradoFn-V275]
If the path of the Dhamma
You’ll enter upon,
It will bring to your sorrows a close.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 275 If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh).
英譯(Cited from DLMBS) [12]
DhP 275
Having entered upon this path, you will make an end of suffering.
Having realized how to remove the arrow, I taught this path to you. [DLMBSFn-V275]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 275
Dhammapada Dhp. 276
巴利原典 (PTS) [1]
276. Tumhehi kiccaṃ ātappaṃ akkhātāro tathāgatā
Paṭipannā pamokkhanti jhāyino mārabandhanā.
巴利原典 (CSCD) [2]
276. Tumhehi kiccamātappaṃ, akkhātāro tathāgatā;
Paṭipannā pamokkhanti, jhāyino mārabandhanā.
漢譯( 了參 法師 譯, 文言文版) [3] 二七六  汝當自努力!如來唯說者。隨禪定行者,解脫魔繫縛。 [LChnFn20-05][LChnFn20-06][MettFn20-02][MettFn20-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
276 你們必須自己努力,諸如來只是宣說者。
已入此道的禪修者,能解脫魔王的束縛。
漢譯(周金言 譯, 白話文版) [13]

所有道中八正道 [dhp-a-273-note2] 最殊勝,所有法中四聖諦 [dhp-a-273-note3] 最殊勝,所有境界中不執著(涅槃)最殊勝,兩足眾生中佛陀最殊勝。 (偈273)

這是唯一的正道,除此之外,再沒有證入清淨知見的正道了,奉行此正道吧!魔波旬就無能為力。 (偈274)

奉行此正道,就可以滅盡諸苦,此一正道也是我滅盡諸苦,證悟聖果(成為佛陀)時所宣說的正道(法)。 (偈275)

你們應該自己努力,如來只是指出正道而已,奉行此一正道並且禪修的人,可以解脫魔波旬的束縛。 (偈276)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我已開正道,為大現異明,已聞當自行,行乃解邪縛T4,569a
  2. 出曜經:此道為究竟,此道無有上,向得能究原,禪定是縛魔T4,658a
  3. 出曜經:吾不解脫卿,淨行世梵志,欲求極妙道,如是得度流T4,683a
  4. 法集要頌經:吾已說道迹,拔愛堅固刺,宜以自勗勵,諦受如來言T4,783b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Striving should be done by yourselves; [NāradaFn20-05] the Tathāgatas [NāradaFn20-06] are only teachers. The meditative ones, who enter the way, are delivered from the bonds of Māra.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 276. You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

274-276

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

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

It's for you to strive
  ardently.
Tathagatas simply
point out the way.
Those who practice,
absorbed in jhana:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
276
Effort is your obligation;
Buddhas do but point the Way.
Those who practise, meditators,
Find release from Mara’s stays.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 276 You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.
英譯(Cited from DLMBS) [12]
DhP 276
You must make an effort. The Buddhas are only teachers.
Those, who meditating entered upon this path, will be released from the bond of Mara. [DLMBSFn-V276]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 276
Dhammapada Dhp. 277
巴利原典 (PTS) [1]
277. Sabbe baṅkhārā aniccā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
巴利原典 (CSCD) [2]
277. ‘‘Sabbe saṅkhārā aniccā’’ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
漢譯( 了參 法師 譯, 文言文版) [3] 二七七 『一切行無常』,以慧觀照時,得厭離於苦,此乃清淨道。 [LChnFn20-07][MettFn20-04][MettFn20-05][MettFn20-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
277 諸行是無常,以慧 [CFFn20-01] 照見時,
就會厭離苦。這是清淨道。
漢譯(周金言 譯, 白話文版) [13] 諸法無常,如果能夠以智慧如此觀照,就能厭離諸苦,這就是清淨道。 (偈277)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生死非常苦,能觀見為慧,欲離一切苦,行道一切除T4,569a
  2. 出曜經:一切行無常,如慧所觀見,若能覺此苦,行道淨其迹T4,682b
  3. 法集要頌經:一切行無常,如慧所觀察,若能覺此苦,行道淨其迹T4,783a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

TRANSIENT ARE CONDITIONED THINGS

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

277-279

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

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

When you see with discernment,
'All phenomena are not-self' —
you grow disenchanted with stress.
  This is the path
  to purity.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
277
Fleeting are configurations.
When, with wisdom, this one sees,
Disgust arising for affliction
Leads one on to purity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 277 'All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity.
英譯(Cited from DLMBS) [12]
DhP 277
When one perceives with wisdom that all conditioned things are impermanent,
then one turns away from suffering. This is the path of purification. [DLMBSFn-V277]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 277
Dhammapada Dhp. 278
巴利原典 (PTS) [1]
278. Sabbe baṅkhārā dukkhā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
巴利原典 (CSCD) [2]
278. ‘‘Sabbe saṅkhārā dukkhā’’ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
漢譯( 了參 法師 譯, 文言文版) [3] 二七八 『一切行是苦』,以慧觀照時,得厭離於苦,此乃清淨道。 [MettFn20-07][NandFn20-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
278 諸行皆是苦,以慧照見時,
就會厭離苦。這是清淨道。
漢譯(周金言 譯, 白話文版) [13] 諸行皆苦,如果能夠以智慧如此觀照,就能厭離諸苦,這就是清淨道。 (偈278)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:知眾行苦,是為慧見,罷厭世苦,從是道除T4,569b
  2. 出曜經:一切眾行苦,如慧之所見,若能覺此苦,行道淨其迹T4,682b
  3. 法集要頌經:一切諸行苦,如慧之所見,若能覺此苦,行道淨其迹T4,783a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SORROWFUL ARE ALL CONDITIONED THINGS

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

277-279

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

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

When you see with discernment,
'All phenomena are not-self' —
you grow disenchanted with stress.
  This is the path
  to purity.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
278
Distressing are configurations.
When, with wisdom, this one sees,
Disgust arising for affliction
Leads one on to purity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 278 'All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.
英譯(Cited from DLMBS) [12]
DhP 278
When one perceives with wisdom that all conditioned things are unsatisfactory,
then one turns away from suffering. This is the path of purification. [DLMBSFn-V278]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 278
Dhammapada Dhp. 279
巴利原典 (PTS) [1]
279. Sabbe dhammā anattā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
巴利原典 (CSCD) [2]
279. ‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
漢譯( 了參 法師 譯, 文言文版) [3] 二七九 『一切法無我』,以慧觀照時,得厭離於苦,此乃清淨道。 [MettFn20-08][NandFn20-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
279 諸法皆無我,以慧照見時,
就會厭離苦。這是清淨道。
漢譯(周金言 譯, 白話文版) [13] 諸法無我 [dhp-a-279-note] ,如果能夠以智慧如此觀照,就能厭離諸苦,這就是清淨之道。 (偈279)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:眾行非身,是為慧見,罷厭世苦,從是道除T4,569b
  2. 出曜經:一切行無我,如慧之所見,若能覺此苦,行道淨其迹T4,682b
  3. 法集要頌經:一切法無我,如慧之所見,若能覺此苦,行道淨其迹T4,783b
4. 大婆沙:若時以慧觀,一切法非我,爾時能厭苦,是道得清淨T27,44c
5. 舊婆沙:若能以智觀,一切行無我,能生厭苦心,是道得清淨T28,33b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVERYTHING IS SOULLESS

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

277-279

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

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

When you see with discernment,
'All phenomena are not-self' —
you grow disenchanted with stress.
  This is the path
  to purity.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
279
No-one’s are configurations.
When, with wisdom, this one sees,
Disgust arising for affliction
Leads one on to purity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 279 'All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.
英譯(Cited from DLMBS) [12]
DhP 279
When one perceives with wisdom that all things are without a self,
then one turns away from suffering. This is the path of purification. [DLMBSFn-V279]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 279
Dhammapada Dhp. 280
巴利原典 (PTS) [1]
280. Uṭṭhānakālamhi anuṭṭhahāno
Yuvā balī ālasiyaṃ upeto
Saṃsannasaṅkappamano kusīto
Paññāya maggaṃ alaso na vindati.
巴利原典 (CSCD) [2]
280. Uṭṭhānakālamhi anuṭṭhahāno, yuvā balī ālasiyaṃ upeto;
Saṃsannasaṅkappamano [asampannasaṅkappamano (ka.)] kusīto, paññāya maggaṃ alaso na vindati.
漢譯( 了參 法師 譯, 文言文版) [3] 二八0 當努力時不努力,年雖少壯陷怠惰,意志消沈又懶弱,怠者不以智得道。 [MettFn20-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
280 懶人當勤時不努力,雖年輕力壯卻怠惰,
意志薄弱及心散亂,無法以慧體證道智。
漢譯(周金言 譯, 白話文版) [13] 應當努力修行時不努力;年輕力壯,但意志與思慮不堅定,怠惰的人,無法發現可以證得智慧的正道。 (偈 280)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:起時當即起,莫如愚覆淵,與墮與瞻聚,計罷不進道T4,569a
  2. 出曜經:應起而不起,恃力不精懃,自陷人形卑,懈怠不解慧T4,761b
  3. 法集要頌經:應修而不修,恃力不精勤,自陷人形卑,懈怠不解慧T4,795c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE SLOTHFUL DO NOT REALIZE THE PATH

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

280

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

PURIFY THOUGHTS, WORDS AND DEEDS

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

281

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

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

ACT IN SUCH A WAY THAT YOU INCREASE YOUR WISDOM

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

282

From striving comes wisdom;
from not, wisdom's end.
Knowing these two courses
 — to development,
     decline —
conduct yourself
so that wisdom will grow.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
282
Application’s wisdom’s rise;
Lack of which is its demise.
When this branching path’s cognised
That leads to progress or decline,
May you so yourselves incline
So, consequently, wisdom thrives!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 282 Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.
英譯(Cited from DLMBS) [12]
DhP 282
From practice, knowledge is born. From absence of practice, loss of knowledge.
Having understood this crossroad of existence and cessation of knowledge,
one should so conduct oneself that the knowledge may grow. [DLMBSFn-V282]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 282
Dhammapada Dhp. 283
巴利原典 (PTS) [1]
283. Vanaṃ chindatha mā rukkhaṃ vanato jāyatī bhayaṃ
Chetvā vanañca vanathañca nibbanā hotha bhikkhavo.
巴利原典 (CSCD) [2]
283. Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;
Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.
漢譯( 了參 法師 譯, 文言文版) [3] 二八三 應伐欲稠林,勿伐於樹木。從欲林生怖,當脫欲稠林。 [MettFn20-14][MettFn20-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
283 砍掉欲林而非真樹;怖畏是從欲林生起。
砍掉了欲林與欲叢,比丘們成為無欲林。
漢譯(周金言 譯, 白話文版) [13]

砍伐欲望之林,但不要傷及真正的樹木 [dhp-a-283-note] ,欲望之林只能生出恐怖。所以,比丘!砍伐大大小小的欲望之林,脫離欲望之林。 (偈 283)

如果對女人仍存有一絲絲的情愫,內心就仍然受繫縛,如同小乳牛仍離不開母牛般。 (偈 284)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:斷樹無伐本,根在猶復生,除根乃無樹,比丘得泥洹T4,569b
  2. 法句經:伐樹忽休,樹生諸惡,斷樹盡株,比丘滅度T4,571b
  3. 出曜經:斷林勿斷樹,林中多生懼,斷林滅林名,無林謂比丘T4,708c
  4. 法集要頌經:截林勿截樹,因林生怖畏,截林而滅已,苾芻得圓寂T4,783b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

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

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

283-285

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

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

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

When the jungle is felled,
Cut the brushwood as well,
Then of every luxuriant growth
You’ll be free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 283 Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!
英譯(Cited from DLMBS) [12]
DhP 283
Cut off the forest of passions, not just the single trees. From the forest, fear is born.
Having cut off the forest and the undergrowth, be without the forest of passions, monks. [DLMBSFn-V283]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 283
Dhammapada Dhp. 284
巴利原典 (PTS) [1]
284. Yāvaṃ vanatho na chijjati anumatto'pi narassa nārisu
Paṭibaddhamano'va tāva so vaccho khīrapako'va mātari.
巴利原典 (CSCD) [2]
284. .
Yāva hi vanatho na chijjati, aṇumattopi narassa nārisu;
Paṭibaddhamanova [paṭibandhamanova (ka.)] tāva so, vaccho khīrapakova [khīrapānova (pī.)] mātari.
漢譯( 了參 法師 譯, 文言文版) [3] 二八四 男女欲絲絲,未斷心猶繫;如飲乳犢子,不離於母牛。 [MettFn20-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
284 只要男對女的情欲,還有些少沒有斷除,
其心還是受到束縛,如飲奶小牛不離母。
漢譯(周金言 譯, 白話文版) [13]

砍伐欲望之林,但不要傷及真正的樹木 [dhp-a-283-note] ,欲望之林只能生出恐怖。所以,比丘!砍伐大大小小的欲望之林,脫離欲望之林。 (偈 283)

如果對女人仍存有一絲絲的情愫,內心就仍然受繫縛,如同小乳牛仍離不開母牛般。 (偈 284)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不能斷樹,親戚相戀,貪意自縛,如犢慕乳T4,569b
  2. 法句經:夫不伐樹,少多餘親,心繫於此,如犢求母T4,571b
  3. 出曜經:斷林勿斷樹,林中多生懼,未斷林頃,增人縛著。斷林勿斷樹,林中多生懼,心縛無解,如犢戀母T4,708c
  4. 法集要頌經:截林不斷根,因林生怖畏,未斷分毫間,令意生纏縛。截林勿斷根,因林生怖畏,心纏最難離,如犢戀愛母T4,786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. For as long as the slightest brushwood (of the passions) of man towards women is not cut down, so long is his mind in bondage, like the milch calf to its mother-cow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 284. For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

283-285

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

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

Crush
your sense of self-allure
  like an autumn lily
  in the hand.
Nurture only the path to peace
  — Unbinding —
as taught by the One Well Gone.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
284
If any jungly growth remains,
The smallest bush, of man for maid,
So long his mind is shackled fast,
Like to its dam, a suckling calf.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 284 So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
英譯(Cited from DLMBS) [12]
DhP 284
As long as the undergrowth of passion of a man towards women,
even a minuscule one, is not cut off,
so long his mind is bound,
just like a calf drinking milk from the mother. [DLMBSFn-V284]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 284
Dhammapada Dhp. 285
巴利原典 (PTS) [1]
285. Ucchinda sinehamattano kumudaṃ sāradikaṃ'va pāṇinā
Santimaggameva brūhaya nibbāṇaṃ sugatena desitaṃ.
巴利原典 (CSCD) [2]
285. Ucchinda sinehamattano kumudaṃ sāradikaṃva [pāṇinā];
Santimaggameva brūhaya, nibbānaṃ sugatena desitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二八五 自己斷除愛情,如以手折秋蓮。勤修寂靜之道。善逝所說涅槃。 [LChnFn20-09][MettFn20-16][NandFn20-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
285 且斷除自己的貪,如以手拔掉秋蓮。
善逝已說示涅槃,且培育寂靜之道。
漢譯(周金言 譯, 白話文版) [13] 斷除貪愛,如同摘秋天的百合花;勤修聖者(佛陀)所說,可以引領人走上寂靜涅槃的正道。 (偈285)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:能斷意本,生死無彊,是為近道,疾得泥洹T4,569b
  2. 出曜經:當自斷戀,如秋池華,息跡受教,佛說泥洹T4,709a
  3. 法集要頌經:當自斷愛戀,猶如枯蓮池,息跡受正教,佛說圓寂樂T4,786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DEVELOP THE PATH OF PEACE

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

283-285 [ThaniSFn-V285]

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

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

Crush
your sense of self-allure
  like an autumn lily
  in the hand.
Nurture only the path to peace
  — Unbinding —
as taught by the One Well Gone.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
285
In your hand you might crush an exquisite carnation; [VaradoFn-V285]
So should you crumple your self-adoration.
The pathway to peace you should practise instead:
To Nibbana it leads, as the Buddha has said.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 285 Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).
英譯(Cited from DLMBS) [12]
DhP 285
Cut off your own desires, as if picking an autumnal lotus with your hand.
Practice the path of tranquility, Nirvana taught by the Buddha. [DLMBSFn-V285]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 285
Dhammapada Dhp. 286
巴利原典 (PTS) [1]
286. Idha vassaṃ vasissāmi idha hemanta gimbhisu
Iti bālo vicinteti antarāyaṃ na bujjhati.
巴利原典 (CSCD) [2]
286. .
Idha vassaṃ vasissāmi, idha hemantagimhisu;
Iti bālo vicinteti, antarāyaṃ na bujjhati.
漢譯( 了參 法師 譯, 文言文版) [3] 二八六 『雨季我住此,冬夏亦住此』,此為愚夫想,而不覺危險。 [LChnFn20-10][MettFn20-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
286 雨季我將住於此,冬季夏季也在此:
愚人就是這樣想,卻不覺察有危險(即將死亡)。
漢譯(周金言 譯, 白話文版) [13] 「雨季的時節,我將住在這裡,冬季和夏季的時候我也將住在這裡。」愚癡的人如此盤算,不知生死無常。 [dhp-a-286-note] (偈 286)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:暑當止此,寒當止此,愚多務慮,莫知來變T4,563b
  2. 出曜經:暑當止此,寒雪止此,愚多豫慮,莫知來變T4,623c
  3. 法集要頌經:今歲雖云在,冬夏不久停,凡夫貪世樂,中間不驚怖T4,777c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE IGNORANT REALIZE NOT THE FEAR OF DEATH

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

286-287

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

That drunk-on-his-sons-&-cattle man,
all tangled up in the mind:
death sweeps him away —
  as a great flood,
  a village asleep.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
286
“For the months of the rains I’ll stay here,
And in winter and summer stay there.”
With assurance do fools thus conceive.
What’s contingent they fail to perceive.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 286 'Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of his death.
英譯(Cited from DLMBS) [12]
DhP 286
"Here shall I spend the rains, here winter and summer",
thinks the fool. He does not understand the dangers. [DLMBSFn-V286]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 286
Dhammapada Dhp. 287
巴利原典 (PTS) [1]
287. Taṃ puttapasusammattaṃ byāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho'va maccu ādāya gacchati.
巴利原典 (CSCD) [2]
287. Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;
Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 二八七 溺愛子與畜,其人心惑著,死神捉將去,如瀑流睡村。 [MettFn20-18]
漢譯( 敬法 法師 譯, 白話文版) [4]
287 寵愛孩子與家畜,其心執著於欲樂。
死亡把他帶了走,如洪水沖走睡村。
漢譯(周金言 譯, 白話文版) [13] 溺愛子女和家畜的人,內心執著貪愛的人,將被死神捉去,如同洪流橫掃沈睡的村落般。 (偈 287)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人營妻子,不觀病法,死命卒至,如水湍驟T4,569b
  2. 法句譬喻經:人營妻子,不觀病法,死命卒至,如水湍驟T4,598a
  3. 出曜經:生子歡豫,愛染不離,醉遇暴河,溺沒形命T4,624a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DEATH SEIZES THE DOTING MAN

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

286-287

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

That drunk-on-his-sons-&-cattle man,
all tangled up in the mind:
death sweeps him away —
  as a great flood,
  a village asleep.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
287
The person whose mind is besotted,
With children and cattle obsessed,
Like a flood drowns a village asleep,
Will that fool be demolished by death.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 287 Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village.
英譯(Cited from DLMBS) [12]
DhP 287
That man who is delighting in his sons and cattle, with an attached mind,
the death will carry away, like a great flood the sleeping village. [DLMBSFn-V287]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 287
Dhammapada Dhp. 288
巴利原典 (PTS) [1]
288. Na santi puttā tāṇāya na pitā napi bandhavā
Antakenādhipannassa natthi ñātisu tāṇatā.
巴利原典 (CSCD) [2]
288. Na santi puttā tāṇāya, na pitā nāpi bandhavā;
Antakenādhipannassa, natthi ñātīsu tāṇatā.
漢譯( 了參 法師 譯, 文言文版) [3] 二八八 父子與親戚,莫能為救護。彼為死所制,非親族能救。 [MettFn20-19]
漢譯( 敬法 法師 譯, 白話文版) [4]
288 沒有兒子能給予保護,父親與親戚們也不能,
對於被終結者制伏者,於親族中找不到保護。
漢譯(周金言 譯, 白話文版) [13]

父子親戚都無法救護!面臨死亡的時候,父子親戚都無法加以救護。 (偈 288)

明白此一實相的持戒智者,儘速修築通往涅槃的正道。 (偈 289)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:非有子恃,亦非父兄,為死所迫,無親可怙T4,559b
  2. 法句經:父子不救,餘親何望,命盡怙親,如盲守燈T4,569b
  3. 法句譬喻經:非有子恃,亦非父兄,為死所迫,無親可怙T4,576c
  4. 法句譬喻經:父子不救,餘親何望,命盡怙親,如盲守燈T4,598a
  5. 出曜經:非有子恃,亦非父兄,為死所迫,無親可怙T4,617b,625a
  6. 法集要頌經:父母與兄弟,妻子并眷屬,無常來牽引,無能救濟者T4,777c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NO PROTECTION FROM ANY AT THE MOMENT OF DEATH

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

288-289 [ThaniSFn-V288]

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

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

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

Maggavaggo vīsatimo.

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

Maggavaggo vīsatimo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

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

道品第二十竟

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

道品第二十完畢

漢譯(周金言 譯, 白話文版) [13]

父子親戚都無法救護!面臨死亡的時候,父子親戚都無法加以救護。 (偈 288)

明白此一實相的持戒智者,儘速修築通往涅槃的正道。 (偈 289)

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

288-289

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

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

When cornered by death one can’t hope for protection
From father or son or another relation.
The wise see this fact as imperative reason
To quickly lay open the pathway to freedom.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 289 A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.
英譯(Cited from DLMBS) [12]
DhP 289
The wise man restrained by virtue, knowing this reasoning,
should quickly purify the path leading to Nirvana. [DLMBSFn-V289]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 289
Dhammapada Dhp. 290
巴利原典 (PTS) [1]
  1. Pakiṇṇakavaggo.
290. Mattāsukhapariccāgā passe ce vipulaṃ sukhaṃ
Caje mattāsukhaṃ dhīro sampassaṃ vipulaṃ sukhaṃ.
巴利原典 (CSCD) [2]

21. Pakiṇṇakavaggo

290. Mattāsukhapariccāgā , passe ce vipulaṃ sukhaṃ;
Caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3]

二十一:雜品

二九0 若棄於小樂,得見於大樂。智者棄小樂,當見於大樂。 [MettFn21-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第廿一:雜品

290 如果捨棄小小樂,即會獲得大快樂,
賢者預見大快樂,應當捨棄小小樂。
漢譯(周金言 譯, 白話文版) [13]

第二十一品--雜品

如果捨棄小小樂,可以獲得更大的樂,
那麼智者應捨棄小小樂,追求至善的樂。 (偈 290)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:施安雖小,其報彌大,慧從小施,受見景福T4,569c
  2. 出曜經:慎莫著於樂,當就護來行,當念捨於世,觀於快樂事T4,757a
  3. 法集要頌經:慎莫著於樂,當就護來行,當念捨於世,觀於快樂事T4,794c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 21 Miscellaneous

GIVE UP THE LESSER HAPPINESS FOR THE SAKE OF THE GREATER

  1. If by giving up a lesser happiness, one may behold a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XXI Miscellaneous

290. If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater.

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

Dhp XXI Miscellany

290

If, by forsaking
a limited ease,
he would see
an abundance of ease,
the enlightened man
would forsake
the limited ease
for the sake
of the abundant.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 21 The Miscellany

290
If leaving a pleasure that’s trivial
Is regarded as pleasure considerable,
The one who’s astute
Would leave pleasures minute
For the sake of that pleasure additional.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XXI: Miscellaneous

290 If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.

英譯(Cited from DLMBS) [12]

Chapter 21: Miscellaneous

DhP 290
Seeing that abandoning the small happiness one could obtain large happiness,
a wise one, considering the large happiness should abandon the small happiness. [DLMBSFn-V290]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 290
Dhammapada Dhp. 291
巴利原典 (PTS) [1]
291. Paradukkhūpadānena attano sukhamicchati
Verasaṃsaggasaṃsaṭṭho verā so na parimuccati.
巴利原典 (CSCD) [2]
291. Paradukkhūpadhānena, attano [yo attano (syā. pī. ka.)] sukhamicchati;
Verasaṃsaggasaṃsaṭṭho, verā so na parimuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二九一 施與他人苦,為求自己樂;彼為瞋繫縛,怨憎不解脫。 [MettFn21-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
291 透過令到他人苦,來求自己得快樂,
他被怨恨所束縛,無法解脫諸怨恨。
漢譯(周金言 譯, 白話文版) [13] 為了追求自己的快樂而使他人痛苦的人,將為瞋恚所束縛而無法解脫。 (偈291)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:施勞於人,而欲望祐,殃咎歸身,自遘廣怨T4,569c
  2. 出曜經:若人嬈亂彼,自求安樂世,遂成其怨憎,終不脫苦患T4,753a
  3. 法集要頌經:若人擾亂彼,自求安樂世,遂成其怨憎,終不得解脫T4,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOT HATRED FOR HATRED

  1. He who wishes his own happiness by causing pain to others is not released from hatred, being himself entangled in the tangles of hatred.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 291. Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

291

He wants his own ease
by giving others dis-ease.
Intertwined in the inter-
action of hostility,
from hostility
he's not set free.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
291
Whoever finds felicity
In showing others cruelty
Is tangled in antipathy:
From hatred won’t find liberty.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 291 He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.
英譯(Cited from DLMBS) [12]
DhP 291
He wants his own happiness by imposing suffering on others.
Full of hatred, he will not be released from hatred. [DLMBSFn-V291]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 291
Dhammapada Dhp. 292
巴利原典 (PTS) [1]
292. Yaṃ hi kiccaṃ tadapaviddhaṃ akiccaṃ pana kayirati
Unnalānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā.
巴利原典 (CSCD) [2]
292. 2 Yaṁ hi kiccaṁ apaviddhaṁ, akiccaṁ pana kayirati;
Unnaḷānaṁ pamattānaṁ, tesaṁ vaḍḍhanti āsavā.
漢譯( 了參 法師 譯, 文言文版) [3] 二九二 應作而不作,不應作而作,傲慢放逸者,彼之漏增長。 [MettFn21-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
292 該做的事沒有做,不該做的他卻做,
驕慢放逸的人們,他們的漏會增長。
漢譯(周金言 譯, 白話文版) [13]

傲慢而且放逸的人應該作的事 [dhp-a-292-note] 都不作,不應該作的事 [dhp-a-292-note2] 卻都作了,煩惱因此增長。 (偈292)

精進修習觀身是苦的人,不作不應該作的事,應該作的事則不間斷,如此觀照的人,煩惱減少。 (偈293)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:已為多事,非事亦造,伎樂放逸,惡習日增T4,569c
  2. 出曜經:行亦應正,非事莫豫,邪徑增垢,諸漏興盛T4,642b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE DEFILEMENTS OF THE CONCEITED INCREASE   THE DEFILEMENTS OF THE MINDFUL DECREASE

  1. What should have been done is left undone, [NāradaFn21-01] what should not have been done is done. [NāradaFn21-02] Of those who are puffed up and heedless the corruptions increase.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 292. The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

292-293

In those who
reject what should,
& do what shouldn't be done
 — heedless, insolent —
effluents grow.

But for those who
are well-applied, constantly,
to mindfulness immersed in the body;
don't indulge
in what shouldn't be done
& persist
in what should
 — mindful, alert —
effluents come to an end.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
292
If one neglects one’s duties and obligations, and does what is unsuitable, through such arrogance and heedlessness, one’s asavas gain strength.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 292 What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.
英譯(Cited from DLMBS) [12]
DhP 292
What should be done - is rejected. What should not be done - that is being done.
Taints of those, who are proud and negligent, surely grow. [DLMBSFn-V292]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 292
Dhammapada Dhp. 293
巴利原典 (PTS) [1]
293. Yesañca susamāraddhā niccaṃ kāyagatā sati
Akiccaṃ te na sevanti kicce sātaccakārino
Satānaṃ sampajānānaṃ atthaṃ gacchanti āsavā.
巴利原典 (CSCD) [2]
293. Yesañca susamāraddhā, niccaṃ kāyagatā sati;
Akiccaṃ te na sevanti, kicce sātaccakārino;
Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā.
漢譯( 了參 法師 譯, 文言文版) [3] 二九三 常精勤觀身,不作不應作,應作則常作,觀者漏滅盡。 [MettFn21-03][MettFn21-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
293 善正精勤的人們,時常勤修身至念,
不該做的不去做,該做的事時常做,
具備正念與明覺,諸漏將會被滅盡。 [CFFn21-01]
漢譯(周金言 譯, 白話文版) [13]

傲慢而且放逸的人應該作的事 [dhp-a-292-note] 都不作,不應該作的事 [dhp-a-292-note2] 卻都作了,煩惱因此增長。 (偈292)

精進修習觀身是苦的人,不作不應該作的事,應該作的事則不間斷,如此觀照的人,煩惱減少。 (偈293)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:精進惟行,習是捨非,修身自覺,是為正習T4,569c
  2. 出曜經:諸有猗權慧,常念於身患,非事亦不為,應為而不捨。有念思智慧,永無有諸漏T4,642c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Those who always earnestly practise "mindfulness of the body", [NāradaFn21-03] who follow not what should not be done, and constantly do what should be done, of those mindful and reflective ones the corruptions come to an end.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 293. The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

292-293 [ThaniSFn-V293]

In those who
reject what should,
& do what shouldn't be done
 — heedless, insolent —
effluents grow.

But for those who
are well-applied, constantly,
to mindfulness immersed in the body;
don't indulge
in what shouldn't be done
& persist
in what should
 — mindful, alert —
effluents come to an end.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
293
Those who ceaselessly and earnestly contemplate the body, who reject whatever conduct is unsuitable, and persevere in what is suitable: being attentive and mindful, their asavas fade away.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 293 But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.
英譯(Cited from DLMBS) [12]
DhP 293
Those who have very firm and constant mindfulness as to the body,
those do not practice what should not be done, they are persevering in what should be done.
The taints of those, who are mindful and thoughtful, become extinct. [DLMBSFn-V293]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 293
Dhammapada Dhp. 294
巴利原典 (PTS) [1]
294. Mātaraṃ pitaraṃ hantvā rājāno dve ca khattiye
Raṭṭhaṃ sānuvaraṃ hantvā anīgho yāti brāhmaṇo.
巴利原典 (CSCD) [2]
294. Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye;
Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo.
漢譯( 了參 法師 譯, 文言文版) [3] 二九四 殺(愛欲)母與(慢)父,殺剎帝利族二王,(破)王國殺其從臣,趨向無憂婆羅門。 [LChnFn21-01][LChnFn21-02][LChnFn21-03][LChnFn21-04][LChnFn21-05][MettFn21-05][MettFn21-06][MettFn21-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
294 殺了母親(渴愛)、父親(我慢)與兩位剎帝利王(常見與斷見)
、及摧毀了國家(十二處)和她的徵稅員(樂欲)之後,婆羅門(漏盡者)達到無苦。
漢譯(周金言 譯, 白話文版) [13]

阿羅漢殺父(傲慢)母(欲愛),害剎帝利族二王(斷見與常見),破王國(十二處)及其官員(執著)而不後悔。 (偈 294)

婆羅門(阿羅漢)殺父(傲慢)母(欲愛),害婆羅族二王(斷見和常見),掃除老虎當道的危險道路(五蓋),而不後悔。 (偈 295)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學先斷母,率君二臣,廢諸營從,是上道人T4,559c
  2. 法句譬喻經:學先斷母,率君二臣,廢諸營從,是上道人T4,577b
  3. 出曜經:除其父母緣,王家及二種,遍滅其境土,無垢為梵志T4,750c
  4. 出曜經:先去其母,王及二臣,盡勝境界,是謂梵志T4,774c
  5. 法集要頌經:除其父母緣,王家及二種,徧滅其境界,無垢為梵行T4,793b
  6. 法集要頌經:學先去其母,率君及二臣,盡勝諸境界,是名為梵志T4,799b
7. 八犍度:捐捨於父母,亦王及二學,捨邦土翼從,無礙過梵志T26,915a
8. 集論:逆害於父母,王及二多聞,誅國及隨行,是人說清淨T31,694a
9. 雜集論:逆害於父母,王及二多聞,誅國及隨行,是人說清淨T31,773a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ARAHANT GOES UNGRIEVING

  1. Having slain mother [NāradaFn21-04] (craving) and father [NāradaFn21-05] (conceit) and two warrior kings (views based on eternalism and nihilism), and having destroyed a country (sense-avenues and sense-objects) together with its revenue officer [NāradaFn21-06] (attachment), ungrieving goes the Brāhmaṇa (Arahant).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 294. Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

294-295 [ThaniSFn-V294]

Having killed mother & father,
two warrior kings,
the kingdom & its dependency —
the brahman, untroubled, travels on.

Having killed mother & father,
two learned kings,
&, fifth, a tiger —
the brahman, untroubled, travels on.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

294

Having destroyed
          craving,
          conceit,
          belief in eternalism,
          belief in annihilationism,
          the sense spheres,
          delight and passion,
the arahant calmly takes his leave.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 294 A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.
英譯(Cited from DLMBS) [12]
DhP 294
Having killed mother, father and two warrior kings,
having killed the whole country with its followers, undisturbed walks the holy man. [DLMBSFn-V294]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 294
Dhammapada Dhp. 295
巴利原典 (PTS) [1]
295. Mātaraṃ pitaraṃ hantvā rājāno dve ca sottiye
Veyyagghapañcamaṃ hantvā anīgho yāti brāhmaṇo.
巴利原典 (CSCD) [2]
295. Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye;
Veyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo.
漢譯( 了參 法師 譯, 文言文版) [3] 二九五 殺(愛欲)母與(慢)父,殺婆羅門族二王,殺其虎(將)第五(疑),趨向無憂婆羅門。 [LChnFn21-02][LChnFn21-06][MettFn21-07][MettFn21-08][MettFn21-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
295 殺了母親、父親與兩位婆羅門王、
及消滅了疑虎排第五的五蓋後,婆羅門達到無苦。
漢譯(周金言 譯, 白話文版) [13]

阿羅漢殺父(傲慢)母(欲愛),害剎帝利族二王(斷見與常見),破王國(十二處)及其官員(執著)而不後悔。 (偈 294)

婆羅門(阿羅漢)殺父(傲慢)母(欲愛),害婆羅族二王(斷見和常見),掃除老虎當道的危險道路(五蓋),而不後悔。 (偈 295)

漢譯(相當之古漢譯對應經典) [5]
1. 發智:逆害於父母,王及二多聞,除虎第五怨,是人說清淨T26,1029c
2. 八犍度:捐捨於父母,亦王及二學,已害於五虎,彼謂之清淨T26,915a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Having slain mother and father and two brahmin kings, and having destroyed the perilous path [NāradaFn21-07] (hindrances), ungrieving goes the Brāhmaṇa (Arahant).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 295. Having slain mother, father, two brahman kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

294-295 [ThaniSFn-V295]

Having killed mother & father,
two warrior kings,
the kingdom & its dependency —
the brahman, untroubled, travels on.

Having killed mother & father,
two learned kings,
&, fifth, a tiger —
the brahman, untroubled, travels on.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

295

Having destroyed
          craving,
          conceit,
          belief in eternalism,
          belief in annihilationism,
          the five hindrances,
the arahant calmly takes his leave.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 295 A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.
英譯(Cited from DLMBS) [12]
DhP 295
Having killed mother, father and two Brahmin kings,
having killed the tiger as fifth, undisturbed walks the Brahmin. [DLMBSFn-V295]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 295
Dhammapada Dhp. 296
巴利原典 (PTS) [1]
296. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ buddhagatā sati.
巴利原典 (CSCD) [2]
296. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati.
漢譯( 了參 法師 譯, 文言文版) [3] 二九六 喬達摩弟子,常善自醒覺,無論晝與夜,彼常念佛陀。 [LChnFn21-07][NandFn21-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
296 喬達摩的弟子們心常醒覺,
不論晝夜皆常念佛(的功德)。
漢譯(周金言 譯, 白話文版) [13]

喬達摩 [dhp-a-296-note] 的弟子,時刻保持醒覺,日夜不分,常念佛。 [dhp-a-296-note2] (偈296)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念法。 (偈297)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念僧伽。 [dhp-a-298-note] (偈298)

喬達摩的弟子,時刻保持醒覺,日夜不分,常觀身不淨。 (偈299)

喬達摩的弟子,時刻保持醒覺,日夜不分,常樂不殺生。 (偈300)

喬達摩的弟子,時刻保持醒覺,日夜不分,常喜樂禪修。 (偈301)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:為佛弟子,常寤自覺,晝夜念佛,惟法思眾T4,569c
  2. 法句經:己知自覺意,是為佛弟子,常當晝夜念,佛與法及僧T4,561b
  3. 法句譬喻經:己知自覺意,是為佛弟子,常當晝夜念,佛與法及眾T4,581a
  4. 出曜經:能知自覺者,是瞿曇弟子,晝夜當念是,一心歸命佛T4,701b
  5. 法集要頌經:善知自覺者,是瞿曇聲聞,應當於晝夜,一心恒念佛T4,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

MEDITATE ON THE BUDDHA, DHAMMA, SANGHA   BODY AND HARMLESSNESS   SEEK DELIGHT IN MEDITATION

  1. Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Buddha. [NāradaFn21-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 296. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

296-301

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Buddha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Dhamma.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Sangha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the body.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in harmlessness.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
296
The disciples of Gotama, fully awake,
Are intent on the Buddha, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 296 The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.
英譯(Cited from DLMBS) [12]
DhP 296
The disciples of Gotama, whose mindfulness is day and night
constantly directed to the Buddha, those are always well awakened. [DLMBSFn-V296]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 296
Dhammapada Dhp. 297
巴利原典 (PTS) [1]
297. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ dhammagatā sati.
巴利原典 (CSCD) [2]
297. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati.
漢譯( 了參 法師 譯, 文言文版) [3] 二九七 喬達摩弟子,常善自醒覺,無論晝與夜,彼常念達摩。 [NandFn21-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
297 喬達摩的弟子們心常醒覺,
不論晝夜皆常念法(的功德)。
漢譯(周金言 譯, 白話文版) [13]

喬達摩 [dhp-a-296-note] 的弟子,時刻保持醒覺,日夜不分,常念佛。 [dhp-a-296-note2] (偈296)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念法。 (偈297)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念僧伽。 [dhp-a-298-note] (偈298)

喬達摩的弟子,時刻保持醒覺,日夜不分,常觀身不淨。 (偈299)

喬達摩的弟子,時刻保持醒覺,日夜不分,常樂不殺生。 (偈300)

喬達摩的弟子,時刻保持醒覺,日夜不分,常喜樂禪修。 (偈301)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:善覺自覺者,是瞿曇弟子,晝夜當念是,一心念於法T4,701c
  2. 法集要頌經:善知自覺者,是瞿曇聲聞,應當於晝夜,一心恒念法T4,784c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Dhamma. [NāradaFn21-09]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 297. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

296-301

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Buddha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Dhamma.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Sangha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the body.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in harmlessness.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
297
The disciples of Gotama, fully awake,
Are intent on the Dhamma, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 297 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.
英譯(Cited from DLMBS) [12]
DhP 297
The disciples of Gotama, whose mindfulness is day and night
constantly directed to the Dharma, those are always well awakened. [DLMBSFn-V297]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 297
Dhammapada Dhp. 298
巴利原典 (PTS) [1]
298. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ saṅghagatā sati.
巴利原典 (CSCD) [2]
298. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati.
漢譯( 了參 法師 譯, 文言文版) [3] 二九八 喬達摩弟子,常善自醒覺,無論晝與夜,彼常念僧伽。 [NandFn21-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
298 喬達摩的弟子們心常醒覺,
不論晝夜皆常念僧(的功德)。
漢譯(周金言 譯, 白話文版) [13]

喬達摩 [dhp-a-296-note] 的弟子,時刻保持醒覺,日夜不分,常念佛。 [dhp-a-296-note2] (偈296)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念法。 (偈297)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念僧伽。 [dhp-a-298-note] (偈298)

喬達摩的弟子,時刻保持醒覺,日夜不分,常觀身不淨。 (偈299)

喬達摩的弟子,時刻保持醒覺,日夜不分,常樂不殺生。 (偈300)

喬達摩的弟子,時刻保持醒覺,日夜不分,常喜樂禪修。 (偈301)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:善覺自覺者,是瞿曇弟子,晝夜當念是,一心念於眾T4,701c
  2. 法集要頌經:善知自覺者,是瞿曇聲聞,應當於晝夜,一心恒念僧T4,784c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Sangha. [NāradaFn21-10]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 298. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

296-301

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Buddha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Dhamma.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Sangha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the body.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in harmlessness.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
298
The disciples of Gotama, fully awake,
Are intent on the Sangha, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 298 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.
英譯(Cited from DLMBS) [12]
DhP 298
The disciples of Gotama, whose mindfulness is day and night
constantly directed to the Sangha, those are always well awakened. [DLMBSFn-V298]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 298
Dhammapada Dhp. 299
巴利原典 (PTS) [1]
299. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca niccaṃ kāyagatā sati.
巴利原典 (CSCD) [2]
299. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati.
漢譯( 了參 法師 譯, 文言文版) [3] 二九九 喬達摩弟子,常善自醒覺,無論晝與夜,彼常念於身。 [LChnFn21-08][MettFn21-10][NandFn21-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
299 喬達摩的弟子們心常醒覺,
不論晝夜皆常念身(不淨)。
漢譯(周金言 譯, 白話文版) [13]

喬達摩 [dhp-a-296-note] 的弟子,時刻保持醒覺,日夜不分,常念佛。 [dhp-a-296-note2] (偈296)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念法。 (偈297)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念僧伽。 [dhp-a-298-note] (偈298)

喬達摩的弟子,時刻保持醒覺,日夜不分,常觀身不淨。 (偈299)

喬達摩的弟子,時刻保持醒覺,日夜不分,常樂不殺生。 (偈300)

喬達摩的弟子,時刻保持醒覺,日夜不分,常喜樂禪修。 (偈301)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:為佛弟子,當寤自覺,日暮思禪,樂觀一心T4,569c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the body. [NāradaFn21-11]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 299. Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

296-301 [ThaniSFn-V299]

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Buddha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Dhamma.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Sangha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the body.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in harmlessness.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
299
The disciples of Gotama, fully awake,
Are intent on the body, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 299 The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.
英譯(Cited from DLMBS) [12]
DhP 299
The disciples of Gotama, whose mindfulness is day and night
constantly directed to the body, those are always well awakened. [DLMBSFn-V299]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 299
Dhammapada Dhp. 300
巴利原典 (PTS) [1]
300. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā
Yesaṃ divā ca ratto ca ahiṃsāya rato mano.
巴利原典 (CSCD) [2]
300. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, ahiṃsāya rato mano.
漢譯( 了參 法師 譯, 文言文版) [3] 三00 喬達摩弟子,常善自醒覺,無論晝與夜,常樂不殺生。 [NandFn21-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
300 喬達摩的弟子們心常醒覺,
其心不論晝夜皆樂於無害。 [CFFn21-02]
漢譯(周金言 譯, 白話文版) [13]

喬達摩 [dhp-a-296-note] 的弟子,時刻保持醒覺,日夜不分,常念佛。 [dhp-a-296-note2] (偈296)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念法。 (偈297)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念僧伽。 [dhp-a-298-note] (偈298)

喬達摩的弟子,時刻保持醒覺,日夜不分,常觀身不淨。 (偈299)

喬達摩的弟子,時刻保持醒覺,日夜不分,常樂不殺生。 (偈300)

喬達摩的弟子,時刻保持醒覺,日夜不分,常喜樂禪修。 (偈301)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:善覺自覺者,是瞿曇弟子,晝夜當念是,一心念不害T4,701c
  2. 法集要頌經:善知自覺者,是能仁弟子,應當於晝夜,一心念不殺T4,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Well awakened the disciples of Gotama ever arise - they who by day and night delight in harmlessness.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 300. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

296-301

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Buddha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Dhamma.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Sangha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the body.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in harmlessness.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
300
The disciples of Gotama, fully awake,
Are devoted to harmlessness, night-time and day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 300 The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.
英譯(Cited from DLMBS) [12]
DhP 300
The disciples of Gotama, whose mind is day and night
devoted to non-violence, those are always well awakened. [DLMBSFn-V300]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 300
Dhammapada Dhp. 301
巴利原典 (PTS) [1]
  1. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā yesaṃ divā ca ratto ca bhāvanāya rato mano.
巴利原典 (CSCD) [2]
301. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;
Yesaṃ divā ca ratto ca, bhāvanāya rato mano.
漢譯( 了參 法師 譯, 文言文版) [3] 三0一 喬達摩弟子,常善自醒覺,無論晝與夜,心常樂禪定。 [NandFn21-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
301 喬達摩的弟子們心常醒覺,
其心不論晝夜皆樂於培育。 [CFFn21-03]
漢譯(周金言 譯, 白話文版) [13]

喬達摩 [dhp-a-296-note] 的弟子,時刻保持醒覺,日夜不分,常念佛。 [dhp-a-296-note2] (偈296)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念法。 (偈297)

喬達摩的弟子,時刻保持醒覺,日夜不分,常念僧伽。 [dhp-a-298-note] (偈298)

喬達摩的弟子,時刻保持醒覺,日夜不分,常觀身不淨。 (偈299)

喬達摩的弟子,時刻保持醒覺,日夜不分,常樂不殺生。 (偈300)

喬達摩的弟子,時刻保持醒覺,日夜不分,常喜樂禪修。 (偈301)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:為佛弟子,當寤自覺,日暮思禪,樂觀一心T4,569c
  2. 出曜經:善覺自覺者,是瞿曇弟子,晝夜當念是,意樂泥洹樂T4,702a
  3. 法集要頌經:善知自覺者,是能仁弟子,應當於晝夜,一心念意樂。善知自覺者,是能仁弟子,應當於晝夜,一心念圓寂T4,784c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Well awakened the disciples of Gotama ever arise - they who by day and night delight in meditation.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 301. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

296-301 [ThaniSFn-V301]

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Buddha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Dhamma.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the Sangha.

They awaken, always wide awake:
  Gotama's disciples
whose mindfulness, both day & night,
is constantly immersed
  in the body.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in harmlessness.

They awaken, always wide awake:
  Gotama's disciples
whose hearts delight, both day & night,
  in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
301
The disciples of Gotama, fully awake,
They enjoy meditation, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 301 The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.
英譯(Cited from DLMBS) [12]
DhP 301
The disciples of Gotama, whose mind is day and night
devoted to meditation, those are always well awakened. [DLMBSFn-V301]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 301
Dhammapada Dhp. 302
巴利原典 (PTS) [1]
302. Duppabbajjaṃ durabhiramaṃ durāvāsā gharā dukhā
Dukkhosamānasaṃvāso dukkhānupatitaddhagu
Tasmā na caddhagu siyā dukkhānupatito siyā.
巴利原典 (CSCD) [2]
302. Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā;
Dukkhosamānasaṃvāso, dukkhānupatitaddhagū;
Tasmā na caddhagū siyā, na ca [tasmā na caddhagū na ca (ka.)] dukkhānupatito siyā [dukkhānupātito (?)].
漢譯( 了參 法師 譯, 文言文版) [3] 三0二 出家愛樂難。在家生活難。非儔共住苦。(輪迴)往來苦。故不應往來,隨從於痛苦。 [MettFn21-11][MettFn21-12][MettFn21-13][MettFn21-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
302 出家難而樂於其中更難,艱難的居家生活是痛苦;
與不同類之人相處是苦,輪迴的旅人要遭受痛苦,
因此不要做輪迴的旅人,不要做不斷遭受苦的人。
漢譯(周金言 譯, 白話文版) [13] 出家修行的生活艱苦,在家的生活痛苦,與不同心性的人共住痛苦,生死輪迴苦。所以不要再輪迴了,不要一再受苦! (偈 302)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學難捨罪難,居在家亦難,會止同利難,難難無過有T4,569c
  2. 法句譬喻經:學難捨罪難,居在家亦難,會止同利難,難難無過有T4,599c
  3. 出曜經:學難捨罪難,居在家亦難,會止同利難,艱難不過有T4,679b
  4. 法集要頌經:學難捨罪難,居在家亦難,會止同利難,艱難不過是T4,782c
5. 雜阿含經490:賢聖法、律中,有何難事?舍利弗告閻浮車:唯出家難。云何出家難?答言:愛樂者難。云何愛樂難?答言:樂常修善法難T02, 126a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HARD IS RENUNCIATION

  1. Difficult is renunciation, difficult is it to delight therein. Difficult and painful is household life. Painful is association with those who are incompatible. Ill befalls a wayfarer (in saṃsāra). Therefore be not a wayfarer, be not a pursuer of ill.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 302. Difficult is life as a monk; difficult is it to delight therein. Also difficult and sorrowful is the household life. Suffering comes from association with unequals; suffering comes from wandering in samsara. Therefore, be not an aimless wanderer, be not a pursuer of suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

302

  Hard   is the life gone forth,
  hard   to delight in.
  Hard   is the miserable
     householder's life.
It's painful    to stay with dissonant people,
painful     to travel the road.
  So be  neither traveler
         nor pained.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
302
Monastic life is difficult,
Has joy not always found.
The household life is troublesome,
With sorrow it is bound.
It's hard at any residence
To stay there, not to leave.
Thus, cease samsaric wandering,
Or you will pain receive.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 302 It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain.
英譯(Cited from DLMBS) [12]
DhP 302
It is difficult to become a monk. It is difficult to enjoy it. Unpleasant and difficult to endure is a life of a householder.
Painful is association with unequal. Wanderer in the round of rebirth is always followed by suffering.
Therefore, do not be a wanderer and do not be followed by suffering. [DLMBSFn-V302]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 302
Dhammapada Dhp. 303
巴利原典 (PTS) [1]
303. Saddho sīlena sampanno yasobhogasamappito
Yaṃ yaṃ padesaṃ bhajati tattha tattheva pūjito.
巴利原典 (CSCD) [2]
303. Saddho sīlena sampanno, yasobhogasamappito;
Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito.
漢譯( 了參 法師 譯, 文言文版) [3] 三0三 正信而具戒,得譽及財者,彼至於何處,處處受尊敬。 [LChnFn21-09][MettFn21-15][MettFn21-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
303 他信戒具足,有聲譽財富,
無論去何處,皆備受尊敬。
漢譯(周金言 譯, 白話文版) [13] 正信、持戒的人,有聲譽和財富 [dhp-a-303-note] 的人,到處受人尊敬。 (偈 303)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:有信則戒成,從戒多致寶,亦從得諧偶,在所見供養T4,570a
  2. 法句經:信使戒誠,亦受智慧,在在能行,處處見養T4,560c
  3. 法句譬喻經:有信則戒成,從戒多致寶,亦從得諧偶,在所見供養T4,599c
  4. 出曜經:信使戒成,亦壽智慧,在在能行,處處見養T4,674a
  5. 法集要頌經:信使戒成就,亦獲壽及慧,在在則能行,處處見供養T4,782c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE DEVOUT ARE RESPECTED EVERYWHERE

  1. He who is full of confidence [NāradaFn21-12] and virtue, possessed of fame and wealth, he is honoured everywhere, in whatever land he sojourns.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 303. He who is full of faith and virtue, and possesses good repute and wealth — he is respected everywhere, in whatever land he travels.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

303 [ThaniSFn-V303]

The man of conviction
endowed with virtue,
glory, & wealth:
wherever he goes
he is honored.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
303
In every vicinity,
One of integrity,
Fame and prosperity’s
Treated respectfully.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 303 Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.
英譯(Cited from DLMBS) [12]
DhP 303
With trust, possessed of virtue, endowed with fame and wealth -
to whatever region does he resort, he is respected everywhere. [DLMBSFn-V303]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 303
Dhammapada Dhp. 304
巴利原典 (PTS) [1]
304. Dūre santo pakāsanti himavanto'va pabbato
Asantettha na dissanti rattiṃ khittā yathā sarā.
巴利原典 (CSCD) [2]
304. Dūre santo pakāsenti, himavantova pabbato;
Asantettha na dissanti, rattiṃ khittā yathā sarā.
漢譯( 了參 法師 譯, 文言文版) [3] 三0四 善名揚遠方,高顯如雲山。惡者如夜射,雖近不能見。 [LChnFn21-10][NandFn21-01][MettFn21-17][MettFn21-18]
漢譯( 敬法 法師 譯, 白話文版) [4]
304 賢哲猶如喜瑪拉雅山,雖在遠處亦明顯可見;
惡人於近處亦看不見,猶如黑夜裡放射的箭。
漢譯(周金言 譯, 白話文版) [13] 善良的人如喜馬拉雅山,即使身在遠方,但聲譽到處傳播;邪惡的人如夜晚射箭,雖然近在咫尺,別人卻視若不見。 (偈 304)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:近道名顯,如高山雪,遠道闇昧,如夜發箭T4,569c
  2. 出曜經:難移難可動,如彼重雪山,非賢則不現,猶夜射冥室T4,750a
  3. 法集要頌經:難移難可動,如彼重雪山,非賢則不現,猶夜射冥室T4,793b
4. 有部律:善人騰美譽,雖遠悉知聞,如大雪山王,人皆共瞻仰。愚者守癡惑,雖近不知聞,如闇射箭時,人皆不能見T23,747a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE GOOD CAN BE SEEN THOUGH FROM AFAR

  1. Even from afar like the Himalaya mountain the good reveal themselves. The wicked, though near, are invisible like arrows shot by night.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 304. The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

304

The good shine from afar
like the snowy Himalayas.
The bad don't appear
even when near,
like arrows shot into the night.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
304
The good, like Himalayan peaks,
Though far, majestic seem.
The bad, like arrows shot at night,
Though near, cannot be seen.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 304 Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.
英譯(Cited from DLMBS) [12]
DhP 304
The good ones shine from afar, like a snowy mountain.
The bad ones are unseen, like arrows shot at night. [DLMBSFn-V304]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 304
Dhammapada Dhp. 305
巴利原典 (PTS) [1]
305. Ekāsanaṃ ekaseyyaṃ eko caramatandito
Eko damayamattānaṃ vanante ramito siyā.

Ekavīsatimo pakiṇṇakavaggo.

巴利原典 (CSCD) [2]
305. Ekāsanaṃ ekaseyyaṃ, eko caramatandito;
Eko damayamattānaṃ, vanante ramito siyā.

Pakiṇṇakavaggo ekavīsatimo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

三0五 獨坐與獨臥,獨行而不倦,彼獨自調御,喜樂於林中。 [MettFn21-19]

雜品第二十一竟

漢譯( 敬法 法師 譯, 白話文版) [4]
305 獨坐及獨住者,獨行精勤修行,
獨自調服自己,此人樂於叢林。

雜品第廿一完畢

漢譯(周金言 譯, 白話文版) [13] 獨自坐臥,獨自經行而不倦怠,獨自調御的人,喜樂居於林中僻靜處。 (偈 305)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一坐一處臥,一行無放恣,守一以正身,心樂居樹間T4,570a
  2. 法句譬喻經:一坐一處臥,一行不放恣,守一以正心,心樂居樹間T4,599c
  3. 出曜經:一坐一臥,獨步無伴,當自降伏,隻樂山林T4,722c
  4. 法集要頌經:一坐而一臥,獨步而無伴,當自降伏心,自樂居山林T4,788b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ALONE ONE DELIGHTS IN SOLITUDE

  1. He who sits alone, rests alone, walks alone, unindolent, who in solitude controls himself, will find delight in the forest.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 305. He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

305

Sitting alone,
resting alone,
walking alone,
untiring.
Taming himself,
he'd delight alone —
  alone in the forest.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
305
Who sit and rest reclusively,
Conduct themselves not lazily,
Who train themselves secludedly,
In forest depths find ecstacy.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 305 He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.
英譯(Cited from DLMBS) [12]
DhP 305
Sitting alone, sleeping in solitude, wandering alone and active,
alone subduing oneself - such a one would take delight in living in forests. [DLMBSFn-V305]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 305
Dhammapada Dhp. 306
巴利原典 (PTS) [1]
  1. Niraya vaggo.
306. Abhūtavādī nirayaṃ upeti yo cāpi katvā na karomīti cāha
Ubho'pi te pecca samā bhavanti nihīnakammā manujā parattha.
巴利原典 (CSCD) [2]

22. Nirayavaggo

306. Abhūtavādī nirayaṃ upeti, yo vāpi [yo cāpi (sī. pī. ka.)] katvā na karomi cāha [na karomīti cāha (syā.)];
Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.
漢譯( 了參 法師 譯, 文言文版) [3]

二十二:地獄品

三0六 說妄語者墮地獄,或已作言『我無作』。此二惡業者死後,他世同受(地獄)苦。 [MettFn22-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第廿二:地獄品

306 說妄語的人墮入地獄,做後說「我沒做」者亦同。
他們倆都是造惡業者,來世去到同樣的地方。
漢譯(周金言 譯, 白話文版) [13]

第二十二品--地獄品

說妄語的人墮地獄,造作惡業卻說:「我沒有作!」的人,會下地獄。這兩種人來世同樣受地獄苦。 (偈 306)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:妄語地獄近,作之言不作,二罪後俱受,是行自牽往T4,570a
  2. 出曜經:妄語地獄近,作之言不作,二罪後俱受,是行自牽往T4,663c
  3. 法集:妄語入地獄,作之言不作,二罪後俱受,是行自牽去T4,781b
4. 鼻奈:妄語地獄近,作之言不作,二罪後俱受,是行自牽去T24,878c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 22 Woeful State

LIARS SUFFER

  1. The speaker of untruth goes to a woeful state, and also he who, having done aught, says, "I did not". Both after death become equal, men of base actions in the other world.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XXII Hell

306. The liar goes to the state of woe; also he who, having done (wrong), says, "I did not do it." Men of base actions both, on departing they share the same destiny in the other world.

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

Dhp XXII Hell

306

He goes to hell,
the one who asserts
what didn't take place,
as does the one
who, having done,
says, 'I didn't.'
Both — low-acting people —
there become equal:
after death, in the world beyond.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 22 The Abyss

306
He’s doomed, the person speaking lies,
And he who sins, but that denies.
These two, at death, are equalised
In hell, where both will re-arise.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XXII: The Downward Course

306 He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world.

英譯(Cited from DLMBS) [12]

Chapter 22: The Hell

DhP 306
One, who speaks lies, goes to hell.
And also the one, who having done a deed, says, "I did not do it".
Both these people of low actions are equal,
in the other world, after they die. [DLMBSFn-V306]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 306
Dhammapada Dhp. 307
巴利原典 (PTS) [1]
307. Kāsāvakaṇṭhā bahavo pāpadhammā asaññatā
Pāpā pāpehi kammehi nirayaṃ te upapajjare.
巴利原典 (CSCD) [2]
307. Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;
Pāpā pāpehi kammehi, nirayaṃ te upapajjare.
漢譯( 了參 法師 譯, 文言文版) [3] 三0七 多袈裟纏頸,惡行不節制,惡人以惡業,終墮於地獄。 [MettFn22-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
307 許多身穿袈裟的人,性格惡劣且不克制,
他們因自己的惡業,造惡者死後墮地獄。
漢譯(周金言 譯, 白話文版) [13] 雖然身穿黃色袈裟,但卻造作惡業,又不能調御身口意的人,終究會因造作的惡業而墮落地獄。 (偈 307)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:法衣在其身,為惡不自禁,苟沒惡行者,終則墮地獄T4,570a
  2. 法句經:袈裟披肩,為惡不損,惡惡行者,斯墮惡道T4,572b
  3. 法句譬喻經:袈裟披肩,為惡不損,惡惡行者,斯墮惡道T4,604b
  4. 出曜經:袈裟被肩,為惡不捐,惡惡行者,斯墮惡道T4,679b
  5. 法集:袈裟在肩披,為惡不捐棄,常念行惡者,斯則墮惡道T4,782c
6. 善見:外袈裟繞頸,內行不淨法,已行惡法故,死即墮地獄T24,755c
7. 鼻奈:法衣在其身,為惡不自禁,苟為惡行者,命逝墮地獄T24,878c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CORRUPT MONKS SUFFER

  1. Many with a yellow robe on their necks are of evil disposition and uncontrolled. Evil-doers on account of their evil deeds are born in a woeful state.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 307. There are many evil characters and uncontrolled men wearing the saffron robe. These wicked men will be born in states of woe because of their evil deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

307-308

An ochre robe tied 'round their necks,
many with evil qualities
 — unrestrained, evil —
rearise, because of their evil acts,
  in hell.

Better to eat an iron ball
 — glowing, aflame —
than that, unprincipled &
  unrestrained,
you should eat the alms of the country.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
307
Many men who in the ochre cloth are robed
Have wicked natures and are uncontrolled.
Such men, by conduct that’s depraved,
Will after death arise in hells ablaze.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 307 Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.
英譯(Cited from DLMBS) [12]
DhP 307
There are plenty of those who are wearing monk's robe but are of evil nature and without self-control.
These evil ones will be reborn in hell because of their evil deeds. [DLMBSFn-V307]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 307
Dhammapada Dhp. 308
巴利原典 (PTS) [1]
308. Seyye ayoguḷo bhutto tatto aggisikhūpamo
Yañce bhūñjeyya dussīlo raṭṭhapiṇḍaṃ asaññato.
巴利原典 (CSCD) [2]
308. Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;
Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato.
漢譯( 了參 法師 譯, 文言文版) [3] 三0八 若破戒無制,受人信施食,不如吞鐵丸──熱從火焰出。 [MettFn22-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
308 去吞下火紅的鐵球,燒得像烈火的鐵球,
好過壞戒無自制者,食用人們所供之食。
漢譯(周金言 譯, 白話文版) [13] 如果犯戒,不能調御身口意時,與其接受他人的供養,不如吞赤焰熔熔的火紅鐵丸。 (偈308)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:無戒受供養,理豈不自損,死噉燒鐵丸,然熱劇火炭T4,570a
  2. 法句經:寧噉燒石,吞飲洋銅,不以無戒,食人信施T4,571c
  3. 出曜經:寧噉燒鐵,吞飲洋銅,不以無戒,食人信施T4,668a
  4. 法集:寧吞熱鐵丸,渴飲洋銅汁,不以無戒身,食人信施物T4,781c
5. 中含:寧噉鐵丸,其熱如火,不以犯戒,受世信施T1,436c
6. 雜含1075:寧食熱鐵丸,如熾然炭火,不以犯禁戒,而食僧信施T2,280b
7. 因緣:寧食大鐵丸,焦熱如火焰,破戒不應受,得信檀越食T17,572a
8. 佛藏:寧噉燒石,吞飲洋銅,不以無戒,食人信施T15,792c
9. 有部律:寧吞熱鐵丸,猛焰燒身遍,不以破戒口,噉彼信心食T23,697a
10. 有部律:寧吞熱鐵丸,猶如猛火焰,不以破戒口,噉他信心食T23, 761a
11. 有部尼律:寧吞熱鐵丸,猶如猛火焰,不以破戒口,噉他信心食T23, 966c
12. 善見:鐵丸熱火炎,寧可吞取死,若有破戒者,不應吞信施T24,755c
13. 鼻奈:無戒受供養,街巷乞不慚,死噉燒鐵丸,極熱劇赤火T24,879a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE NOT IMMORAL

  1. Better to swallow a red-hot iron ball (which would consume one) like a flame of fire, than to be an immoral and uncontrolled person feeding on the alms offered by people.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 308. It would be better to swallow a red-hot iron ball, blazing like fire, than as an immoral and uncontrolled monk to eat the alms of the people.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

307-308

An ochre robe tied 'round their necks,
many with evil qualities
 — unrestrained, evil —
rearise, because of their evil acts,
  in hell.

Better to eat an iron ball
 — glowing, aflame —
than that, unprincipled &
  unrestrained,
you should eat the alms of the country.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
308
For one lacking restraint and immoral,
For him it is better to swallow
A globule of metal aflame
Than to eat any alms he obtains.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 308 Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land.
英譯(Cited from DLMBS) [12]
DhP 308
It is better to eat an iron ball, hot like a fire's crest,
than to eat a country's almsfood, immoral and without self-control. [DLMBSFn-V308]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 308
Dhammapada Dhp. 309
巴利原典 (PTS) [1]
309. Cattāri ṭhānāni naro pamatto
Āpajjati paradārūpasevī
Apuññalābhaṃ na nikāmaseyyaṃ
Nindaṃ tatiyaṃ nirayaṃ catutthaṃ.
巴利原典 (CSCD) [2]
309. Cattāri ṭhānāni naro pamatto, āpajjati paradārūpasevī;
Apuññalābhaṃ na nikāmaseyyaṃ, nindaṃ tatīyaṃ nirayaṃ catutthaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三0九 放逸淫人妻,必遭於四事:獲罪睡不安,誹三地獄四。 [LChnFn22-01][MettFn22-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
309 與他人之妻通姦者、放逸的人得此四事:
得惡業及睡不安眠、三受譴責四墮地獄。
漢譯(周金言 譯, 白話文版) [13]
放逸,邪淫他人妻子的人必然遭受四種報應:
獲罪(造作惡業),睡不安眠,受人譴責,墮落地獄。 (偈 309)

因此,邪淫不僅造作惡業,也會墮落地獄。
邪淫男女心生驚恐,喜樂短暫,國王也將治以重罪,
所以,人不應該與他人妻子邪淫。 (偈 310)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:放逸有四事,好犯他人婦,臥險非福利,毀三淫泆四T4,570a
  2. 出曜經:放逸有四事,好犯他人婦,危嶮非福利,毀三婬妷四T4,640b
  3. 法集:放逸有四事,好犯他人婦,初獄二尠福,毀三睡眠四T4,779a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ADULTERY IS EVIL

  1. Four misfortunes befall a careless man who commits adultery: acquisition of demerit, disturbed sleep, thirdly blame, and fourthly a state of woe.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 309. Four misfortunes befall the reckless man who consorts with another's wife: acquisition of demerit, disturbed sleep, ill-repute, and (rebirth in) states of woe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

309-310

Four things befall the heedless man
who lies down with the wife of another:
a wealth of demerit;
a lack of good sleep;
third, censure;
fourth, hell.

A wealth of demerit, an evil destination,
& the brief delight of a
  fearful man with a
  fearful woman,
& the king inflicts a harsh punishment.
  So
no man should lie down
with the wife of another.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
309 & 310

Four disasters will betide
A fool who beds another’s wife:

Acquisition of bad kamma;
When in bed at night, insomnia;
Thirdly, words of condemnation;
Fourth, he’ll suffer in damnation.

For that pair, there’s trepidation;
Guilty bliss of short duration;
Evil kamma generation;
From the king, harsh castigation.

Hence the moral obligation
To avoid participation
In adulterous violation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 309 Four things does a wreckless man gain who covets his neighbour's wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.
英譯(Cited from DLMBS) [12]
DhP 309
The negligent man, who chases after others' wives,
will get into these four states:
accumulation of demerit, uncomfortable bed,
blame as the third, hell as the fourth. [DLMBSFn-V309]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 309
Dhammapada Dhp. 310
巴利原典 (PTS) [1]
310. Apuññalābho ca gatī ca pāpikā
Bhītassa bhītāya ratī ca thokikā
Rājā ca daṇḍaṃ garukaṃ paṇeti
Tasmā naro paradāraṃ na seve.
巴利原典 (CSCD) [2]
310. Apuññalābho ca gatī ca pāpikā, bhītassa bhītāya ratī ca thokikā;
Rājā ca daṇḍaṃ garukaṃ paṇeti, tasmā naro paradāraṃ na seve.
漢譯( 了參 法師 譯, 文言文版) [3] 三一0 非福並惡趣,恐怖樂甚少,國王加重罪,故莫淫他婦。 [MettFn22-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
310 這有惡業又會墮入惡趣,受驚男女之歡樂很短暫,
而且國王又會判重刑罰,故男人不應通奸他人妻。
漢譯(周金言 譯, 白話文版) [13]
放逸,邪淫他人妻子的人必然遭受四種報應:
獲罪(造作惡業),睡不安眠,受人譴責,墮落地獄。 (偈 309)

因此,邪淫不僅造作惡業,也會墮落地獄。
邪淫男女心生驚恐,喜樂短暫,國王也將治以重罪,
所以,人不應該與他人妻子邪淫。 (偈 310)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不福利墮惡,畏惡畏樂寡,王法重罰加,身死入地獄T4,570a
  2. 出曜經:不福利墮惡,畏而畏樂寡,王法重罪加,制意離他妻T4,641a
  3. 法集:無福利墮惡,畏而畏樂寡,王法加重罪,身死入地獄T4,779a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. There is acquisition of demerit as well as evil destiny. Brief is the joy of the frightened man and woman. The King imposes a heavy punishment. Hence no man should frequent another's wife.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 310. Such a man acquires demerit and an unhappy birth in the future. Brief is the pleasure of the frightened man and woman, and the king imposes heavy punishment. Hence, let no man consort with another's wife.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

309-310

Four things befall the heedless man
who lies down with the wife of another:
a wealth of demerit;
a lack of good sleep;
third, censure;
fourth, hell.

A wealth of demerit, an evil destination,
& the brief delight of a
  fearful man with a
  fearful woman,
& the king inflicts a harsh punishment.
  So
no man should lie down
with the wife of another.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
309 & 310

Four disasters will betide
A fool who beds another’s wife:

Acquisition of bad kamma;
When in bed at night, insomnia;
Thirdly, words of condemnation;
Fourth, he’ll suffer in damnation.

For that pair, there’s trepidation;
Guilty bliss of short duration;
Evil kamma generation;
From the king, harsh castigation.

Hence the moral obligation
To avoid participation
In adulterous violation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 310 There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife.
英譯(Cited from DLMBS) [12]
DhP 310
Accumulation of demerit; and a bad rebirth.
The pleasure of the frightened couple is very small.
And the king inflicts a serious punishment.
Therefore a man should not chase after others' wives. [DLMBSFn-V310]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 310
Dhammapada Dhp. 311
巴利原典 (PTS) [1]
311. Kuso yathā duggahito hatthamevānukantati
Sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhati.
巴利原典 (CSCD) [2]
311. Kuso yathā duggahito, hatthamevānukantati;
Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati.
漢譯( 了參 法師 譯, 文言文版) [3] 三一一 不善執孤沙,則傷害其手;沙門作邪行,則趣向地獄。 [LChnFn22-02][MettFn22-05][MettFn22-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
311 猶如沒握好的古沙草會割傷手,
胡亂的出家生活拖該人入地獄。
漢譯(周金言 譯, 白話文版) [13]

如果錯抓孤沙草 [dhp-a-311-note] ,手會受傷,同理,比丘若造作邪行,也會趣向地獄。 (偈 311)

懈惰,犯戒,修梵行時卻心生懷疑的人,都得不到大善報。 (偈 312)

應當作的事就盡力、堅定地作。放蕩的比丘,徒然增長欲望的塵垢。 (偈 313)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬如拔菅草,執緩則傷手,學戒不禁制,獄錄乃自賊T4,570a
  2. 出曜經:譬如執菅草,執緩則傷手,沙門不禁制,獄錄乃自賊T4,678c
  3. 法集:譬如執利劍,執緩則傷手,沙門不禁制,地獄縛牽引T4,782c
4. 四分:猶如人執箭,執緩自傷手,沙門不善良,增益於地獄T22,782c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CORRUPT LIVES ENTAIL SUFFERING   A LIFE OF DUBIOUS HOLINESS IS NOT COMMENDABLE   WHAT IS PROPER SHOULD BE DONE WITH ONE'S WHOLE MIGHT

  1. Just as kusa grass, wrongly grasped, cuts the hand, even so the monkhood wrongly handled drags one to a woeful state.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 311. Just as kusa grass wrongly handled cuts the hand, even so, a recluse's life wrongly lived drags one to states of woe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

311-314

Just as sharp-bladed grass,
if wrongly held,
wounds the very hand that holds it —
the contemplative life, if wrongly grasped,
drags you down to hell.

Any slack act,
or defiled observance,
or fraudulent life of chastity
bears no great fruit.

If something's to be done,
then work at it firmly,
for a slack going-forth
kicks up all the more dust.

It's better to leave a misdeed
  undone.
A misdeed burns you afterward.
Better that a good deed be done
that, after you've done it,
won't make you burn.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
311
Improperly clasped sharp-bladed grass will gash the hand:
By improperly handled monastic existence a man is damned.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 311 As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.
英譯(Cited from DLMBS) [12]
DhP 311
Just like a wrongly taken kusa grass cuts the hand,
wrongly grasped monkshood drags one towards the hell. [DLMBSFn-V311]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 311
Dhammapada Dhp. 312
巴利原典 (PTS) [1]
312. Yaṃ kiñci sithilaṃ kammaṃ saṃkiliṭṭhaṃ ca yaṃ vataṃ
Saṅkassaraṃ brahmacariyaṃ na taṃ hoti mahapphalaṃ.
巴利原典 (CSCD) [2]
312. Yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;
Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三一二 諸有懈惰行,及染污戒行,懷疑修梵行,彼不得大果。 [MettFn22-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
312 散漫的行為、腐敗的修行、
可疑的梵行,皆無大果報。
漢譯(周金言 譯, 白話文版) [13]

如果錯抓孤沙草 [dhp-a-311-note] ,手會受傷,同理,比丘若造作邪行,也會趣向地獄。 (偈 311)

懈惰,犯戒,修梵行時卻心生懷疑的人,都得不到大善報。 (偈 312)

應當作的事就盡力、堅定地作。放蕩的比丘,徒然增長欲望的塵垢。 (偈 313)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人行為慢惰,不能除眾勞,梵行有玷缺,終不受大福T4,570a
  2. 法句經:行懈緩者,勞意弗除,非淨梵行,焉致大寶T4,572b
  3. 出曜經:夫行舒緩,善之與惡,梵行不淨,不獲大果T4,678b
  4. 出曜經:行懈緩者,勞意弗除,非淨梵行,焉致大寶T4,767a
  5. 法集:習行懈緩者,勞意勿除之,非淨則梵行,焉致大財寶T4,797a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Any loose act, any corrupt practice, a life of dubious [NāradaFn22-01] holiness - none of these is of much fruit.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 312. Any loose act, any corrupt observance, any life of questionable celibacy — none of these bear much fruit.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

311-314

Just as sharp-bladed grass,
if wrongly held,
wounds the very hand that holds it —
the contemplative life, if wrongly grasped,
drags you down to hell.

Any slack act,
or defiled observance,
or fraudulent life of chastity
bears no great fruit.

If something's to be done,
then work at it firmly,
for a slack going-forth
kicks up all the more dust.

It's better to leave a misdeed
  undone.
A misdeed burns you afterward.
Better that a good deed be done
that, after you've done it,
won't make you burn.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
312
Neither perfunctory endeavour,
Nor tarnished religious observance,
Nor a practice of dubious integrity
Will yield a monk any great benefit.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 312 An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward.
英譯(Cited from DLMBS) [12]
DhP 312
A lax action, an impure vow,
a doubtful monk's life - all this does not bring much fruit. [DLMBSFn-V312]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 312
Dhammapada Dhp. 313
巴利原典 (PTS) [1]
313. Kayirā ce kayirāthenaṃ daḷhamenaṃ parakkame
Saṭhilo hi paribbājo bhiyyo ākirate rajaṃ.
巴利原典 (CSCD) [2]
313. Kayirā ce kayirāthenaṃ [kayirā naṃ (ka.)], daḷhamenaṃ parakkame;
Sithilo hi paribbājo, bhiyyo ākirate rajaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三一三 應作所當作,作之須盡力!放蕩遊行僧,增長於欲塵。 [MettFn22-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
313 應做之事應當做,應當堅定地做它,
散漫的出家生活,激起更多的塵埃(煩惱)。
漢譯(周金言 譯, 白話文版) [13]

如果錯抓孤沙草 [dhp-a-311-note] ,手會受傷,同理,比丘若造作邪行,也會趣向地獄。 (偈 311)

懈惰,犯戒,修梵行時卻心生懷疑的人,都得不到大善報。 (偈 312)

應當作的事就盡力、堅定地作。放蕩的比丘,徒然增長欲望的塵垢。 (偈 313)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常行所當行,自持必令強,遠離諸外道,莫習為塵垢T4,570a
  2. 出曜經:智者立行,精勤果獲,行人執緩,轉更增塵T4,678b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. If aught should be done, let one do it. Let one promote it steadily, for slack asceticism scatters dust all the more.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 313. If anything is to be done, let one do it with sustained vigor. A lax monastic life stirs up the dust of passions all the more.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

311-314

Just as sharp-bladed grass,
if wrongly held,
wounds the very hand that holds it —
the contemplative life, if wrongly grasped,
drags you down to hell.

Any slack act,
or defiled observance,
or fraudulent life of chastity
bears no great fruit.

If something's to be done,
then work at it firmly,
for a slack going-forth
kicks up all the more dust.

It's better to leave a misdeed
  undone.
A misdeed burns you afterward.
Better that a good deed be done
that, after you've done it,
won't make you burn.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
313
When a monk’s obliged to do a duty,
May he do it, and may he do it vigorously!
For should a monk pursue the holy life half-heartedly,
Then all the more he’ll raise the dust-clouds of impurity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 313 If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely.
英譯(Cited from DLMBS) [12]
DhP 313
If something is to be done, one should then do it and undertake it firmly.
A lax life as a monk will only heap up more dust of hindrances. [DLMBSFn-V313]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 313
Dhammapada Dhp. 314
巴利原典 (PTS) [1]
314. Akataṃ dukkataṃ seyyo pacchā tapati dukkataṃ
Kataṃ ca sukataṃ seyyo yaṃ katvā nānutappati.
巴利原典 (CSCD) [2]
314. Akataṃ dukkaṭaṃ seyyo, pacchā tappati dukkaṭaṃ;
Katañca sukataṃ seyyo, yaṃ katvā nānutappati.
漢譯( 了參 法師 譯, 文言文版) [3] 三一四 不作惡業勝,作惡後受苦。作諸善業勝,作善不受苦。 [MettFn22-07][MettFn22-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
314 沒造惡業比較好,惡業過後折磨人。
造了善業比較好,做了善事不需悔。
漢譯(周金言 譯, 白話文版) [13]
不要造作惡業,造作惡業的人,將來必定受苦;
應該造作善業,造作善業的人不受苦。 (偈 314)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:為所不當為,然後致欝毒,行善常吉順,所適無悔恡T4,570a
  2. 出曜經:非造非無造,前憂後亦然,造者為善妙,以作不懷憂T4,751b
  3. 法集:非造非無造,前憂後亦憂,造者為善妙,以作不懷憂T4,793c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DON'T DO EVEN A SLIGHT WRONG

  1. An evil deed is better not done: a misdeed torments one hereafter. Better it is to do a good deed, after doing which one does not grieve.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 314. An evil deed is better left undone, for such a deed torments one afterwards. But a good deed is better done, doing which one repents not later.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

311-314

Just as sharp-bladed grass,
if wrongly held,
wounds the very hand that holds it —
the contemplative life, if wrongly grasped,
drags you down to hell.

Any slack act,
or defiled observance,
or fraudulent life of chastity
bears no great fruit.

If something's to be done,
then work at it firmly,
for a slack going-forth
kicks up all the more dust.

It's better to leave a misdeed
  undone.
A misdeed burns you afterward.
Better that a good deed be done
that, after you've done it,
won't make you burn.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
314
Misdeeds are better left undone: they will torment you in the future. It is better to do good deeds, which will not later torment you.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 314 An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.
英譯(Cited from DLMBS) [12]
DhP 314
It is better not to do a bad deed. One is tormented by remorse after a bad deed.
It is better to do a good deed, which one does not regret when it is accomplished. [DLMBSFn-V314]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 314
Dhammapada Dhp. 315
巴利原典 (PTS) [1]
315. Nagaraṃ yathā paccantaṃ guttaṃ santarabāhiraṃ
Evaṃ gopetha attānaṃ khaṇo vo mā upaccagā
Khaṇātītā hi socanti nirayamhi samappitā.
巴利原典 (CSCD) [2]
315. Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;
Evaṃ gopetha attānaṃ, khaṇo vo [khaṇo ve (sī. pī. ka.)] mā upaccagā;
Khaṇātītā hi socanti, nirayamhi samappitā.
漢譯( 了參 法師 譯, 文言文版) [3] 三一五 譬如邊區城,內外均防護,自護當亦爾。剎那莫放逸。剎那疏忽者,入地獄受苦。 [MettFn22-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
315 猶如邊界之城市,內外都需要防護,
你們應如此護己,莫要捨棄此機會,
錯失了機會的人,到地獄時就悲痛。
漢譯(周金言 譯, 白話文版) [13] 譬如邊境城市,內外都受到防護,人也應當如此護衛自己,不可糟蹋機會 [dhp-a-315-note] ,糟蹋的人墮入地獄受苦。 (偈 315)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如備邊城,中外牢固,自守其心,非法不生,行缺致憂,令墮地獄T4,570b
  2. 出曜經:猶如防邊城,內外悉牢固,當自防護,時不再遇,時過生憂,墜墮地獄T4,652b
  3. 法集:猶如防邊城,內外悉牢固,當自善防護,後剎那虛悔,時過則生憂,須臾墮地獄T4,780a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GUARD YOURSELF LIKE A FORTIFIED CITY

  1. Like a border city, guarded within and without, so guard yourself. Do not let slip this opportunity, [NāradaFn22-02] for they who let slip the opportunity grieve when born in a woeful state.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 315. Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for spiritual growth). For those who let slip this opportunity grieve indeed when consigned to hell.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

315

Like a frontier fortress,
guarded inside & out,
  guard yourself.
Don't let the moment pass by.
Those for whom the moment is past
grieve, consigned to hell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
315a
A border town is guarded both within and without. Guard yourself likewise!

315b
Do not miss the opportunity to practise. [VaradoFn-V315] When the opportunity is lost, people grieve, consigned to hell.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 315 Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.
英譯(Cited from DLMBS) [12]
DhP 315
Just like a border city is guarded within and without,
so you should protect yourself. Let no moment escape you.
Those who let the right moment go by grieve, consigned to hell. [DLMBSFn-V315]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 315
Dhammapada Dhp. 316
巴利原典 (PTS) [1]
316. Alajjitāye lajjanti lajjitāye na lajjare
Micchādiṭṭhisamādānā sattā gacchanti duggatiṃ.
巴利原典 (CSCD) [2]
316. Alajjitāye lajjanti, lajjitāye na lajjare;
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三一六 不應羞而羞,應羞而不羞,懷此邪見者,眾生趨惡趣。 [MettFn22-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
316 羞恥於無需恥,應恥的不羞恥,
持邪見的有情,將會墮入惡趣。
漢譯(周金言 譯, 白話文版) [13]

對不該羞恥的事感到羞恥,該羞恥的事卻不知羞恥,懷有此等邪見的人,墮落地獄。 (偈 316)

對不應恐怖的事心懷恐怖,該恐怖的事卻不知恐怖,懷有此等邪見的人,墮落地獄。 (偈 317)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:可羞不羞,非羞反羞,生為邪見,死墮地獄。T4,570b
  2. 出曜經:不羞反羞,羞反不羞,不畏現畏,畏現不畏,生為邪見,死入地獄T4,702c
  3. 法集:不羞而反羞,反羞而不羞,不畏而現畏,畏現而不畏,生為人邪見,死定入地獄T4,785a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE MODEST WHERE MODESTY IS NEEDED   HAVE NO FEAR IN THE NON-FEARSOME

  1. Beings who are ashamed of what is not shameful, and are not ashamed of what is shameful, embrace wrong views and go to a woeful state.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 316. Those who are ashamed of what they should not be ashamed of, and are not ashamed of what they should be ashamed of — upholding false views, they go to states of woe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

316-319

Ashamed of what's not shameful,
not ashamed of what is,
beings adopting wrong views
go to a bad destination.

Seeing danger where there is none,
& no danger where there is,
beings adopting wrong views
go to a bad destination.

Imagining error where there is none,
and seeing no error where there is,
beings adopting wrong views
go to a bad destination.

But knowing error as error,
and non-error as non-,
beings adopting right views
  go to a good
  destination.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
316
People ashamed of what is innocent, and unashamed of what is despicable, by upholding wrong views, suffer unhappy rebirths.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 316 They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.
英譯(Cited from DLMBS) [12]
DhP 316
They are ashamed of what is not shameful. They are not ashamed of what is shameful.
Believing in wrong theories, the beings go to a miserable existence. [DLMBSFn-V316]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 316
Dhammapada Dhp. 317
巴利原典 (PTS) [1]
317. Abhaye bhayadassino bhaye cābhayadassino
Micchādiṭṭhisamādānā sattā gacchanti duggatiṃ.
巴利原典 (CSCD) [2]
317. Abhaye bhayadassino, bhaye cābhayadassino;
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三一七 不應怖見怖,應怖不見怖,懷此邪見者,眾生趨惡趣。 [MettFn22-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
317 視無險為有險、視危險為無險、
持邪見的有情,將會墮入惡趣。
漢譯(周金言 譯, 白話文版) [13]

對不該羞恥的事感到羞恥,該羞恥的事卻不知羞恥,懷有此等邪見的人,墮落地獄。 (偈 316)

對不應恐怖的事心懷恐怖,該恐怖的事卻不知恐怖,懷有此等邪見的人,墮落地獄。 (偈 317)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:可畏不畏,非畏反畏,信向邪見,死墮地獄T4,570b [NandFn22-01]
  2. 出曜經:不畏現畏,畏現不畏,生為邪見,死入地獄T4,702c
  3. 法集:不畏而現畏,畏現而不畏,生為人邪見,死定入地獄T4,785a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Beings who see fear in what is not to be feared, and see no fear in the fearsome, embrace false views and go to a woeful state.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 317. Those who see something to fear where there is nothing to fear, and see nothing to fear where there is something to fear — upholding false views, they go to states of woe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

316-319

Ashamed of what's not shameful,
not ashamed of what is,
beings adopting wrong views
go to a bad destination.

Seeing danger where there is none,
& no danger where there is,
beings adopting wrong views
go to a bad destination.

Imagining error where there is none,
and seeing no error where there is,
beings adopting wrong views
go to a bad destination.

But knowing error as error,
and non-error as non-,
beings adopting right views
  go to a good
  destination.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
317
Those who see danger in safety, and safety in danger, by upholding wrong views, suffer unhappy rebirths.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 317 They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.
英譯(Cited from DLMBS) [12]
DhP 317
Being afraid of what is not frightful and not fearing the frightful thing,
believing in wrong theories, the beings go to a miserable existence. [DLMBSFn-V317]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 317
Dhammapada Dhp. 318
巴利原典 (PTS) [1]
318. Avajje vajjamatino vajje cāvajjadassino
Micchādiṭṭhisamādānā sattā gacchanti duggatiṃ.
巴利原典 (CSCD) [2]
318. Avajje vajjamatino, vajje cāvajjadassino;
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三一八 非過思為過,是過見無過,懷此邪見者,眾生趨惡趣。 [MettFn22-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
318 思無過為有過,視有過為無過,
持邪見的有情,將會墮入惡趣。
漢譯(周金言 譯, 白話文版) [13]

邪見視為正見,正見視為邪見,懷有此種邪見的人,墮落地獄。 (偈 318)

錯就是錯,對就是對,心懷正見的人,趣向善趣。 (偈 319)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:可避不避,可就不就,翫習邪見,死墮地獄T4,570b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SEE NO WRONG IN WHAT IS NOT WRONG   SEE WRONG AS WRONG AND RIGHT AS RIGHT

  1. Beings who imagine faults in the faultless, [NāradaFn22-04] and perceive no wrong in what is wrong, embrace false views and go to a woeful state.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 318. Those who imagine evil where there is none, and do not see evil where it is — upholding false views, they go to states of woe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

316-319

Ashamed of what's not shameful,
not ashamed of what is,
beings adopting wrong views
go to a bad destination.

Seeing danger where there is none,
& no danger where there is,
beings adopting wrong views
go to a bad destination.

Imagining error where there is none,
and seeing no error where there is,
beings adopting wrong views
go to a bad destination.

But knowing error as error,
and non-error as non-,
beings adopting right views
  go to a good
  destination.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
318
People who think an offence is purity, or that purity is an offence, by upholding wrong views, suffer unhappy rebirths.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 318 They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.
英譯(Cited from DLMBS) [12]
DhP 318
Thinking to be faulty what is not and not seeing a fault where it is,
believing in wrong theories, the beings go to a miserable existence. [DLMBSFn-V318]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 318
Dhammapada Dhp. 319
巴利原典 (PTS) [1]
319. Vajjaṃ ca vajjato ñatvā avajjaṃ ca avajjato
Sammādiṭṭhisamādānā sattā gacchanti suggatiṃ.

Nirayavaggo dvāvīsatimo.

巴利原典 (CSCD) [2]
319. Vajjañca vajjato ñatvā, avajjañca avajjato;
Sammādiṭṭhisamādānā, sattā gacchanti suggatiṃ.

Nirayavaggo dvāvīsatimo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

三一九 過失知過失,無過知無過,懷此正見者,眾生趨善趣。 [MettFn22-11]

地獄品第二十二竟

漢譯( 敬法 法師 譯, 白話文版) [4]
319 知有過為有過,知無過為無過,
持正見的有情,將投生到善趣。

地獄品第廿二完畢

漢譯(周金言 譯, 白話文版) [13]

邪見視為正見,正見視為邪見,懷有此種邪見的人,墮落地獄。 (偈 318)

錯就是錯,對就是對,心懷正見的人,趣向善趣。 (偈 319)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:可近則近,可遠則遠,恒守正見,死墮善道T4,570b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Beings knowing wrong as wrong and what is right as right, embrace right views and go to a blissful state.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 319. Those who discern the wrong as wrong and the right as right — upholding right views, they go to realms of bliss.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

316-319

Ashamed of what's not shameful,
not ashamed of what is,
beings adopting wrong views
go to a bad destination.

Seeing danger where there is none,
& no danger where there is,
beings adopting wrong views
go to a bad destination.

Imagining error where there is none,
and seeing no error where there is,
beings adopting wrong views
go to a bad destination.

But knowing error as error,
and non-error as non-,
beings adopting right views
  go to a good
  destination.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
319
People who regard an offence as an offence, and purity as purity, by upholding right views, enjoy happy rebirths.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 319 They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.
英譯(Cited from DLMBS) [12]
DhP 319
Having known the fault as the fault, non-faulty as non-faulty,
believing in right theories, the beings go to a pleasurable existence. [DLMBSFn-V319]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十二:地獄品 Dhp. 319
Dhammapada Dhp. 320
巴利原典 (PTS) [1]
  1. Nāgavaggo.
320. Ahaṃ nāgo'va saṅgāme cāpāto patitaṃ saraṃ
Ativākyaṃ titikkhissaṃ dussīlo hi bahujjano.
巴利原典 (CSCD) [2]

23. Nāgavaggo

320. Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ;
Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.
漢譯( 了參 法師 譯, 文言文版) [3]

二十三:象品

三二0 如象在戰陣,(堪忍)弓箭射,我忍謗(亦爾)。世多破戒者。 [MettFn23-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第廿三:象品

320 我就像戰場上的象,忍受從弓射來的箭,
我忍受他人的毀謗。許多人的確是無戒。
漢譯(周金言 譯, 白話文版) [13]

第二十三品--象品

如同戰場中的大象忍受弓箭,我(佛陀)也如此忍受謗辱。事實上,世人多破戒的人。 (偈 320)

只有馴服的象(馬)可以參加集會,國王只乘馴服的動物(象),能夠忍受誹謗,調御自己的人,是人中最尊貴的人。 (偈 321)

調服的騾最優良,信度的種馬 [dhp-a-322-note] 最優秀,矯羅 [dhp-a-322-note2] 的象最優良,但自行調御的人,更為優良。 (偈 322)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我如象鬪,不恐中箭,當以誠信,度無戒人T4,570b
  2. 法句譬喻經:我如象鬪,不恐中箭,當以誠信,度無戒人T4,600b
3. 義足經:我如象行鬪,被瘡不著想,念我忍意爾,世人無善念T4,177b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 23 The Elephant

THE MAJORITY ARE UNDISCIPLINED

  1. As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse; verily most people are undisciplined.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XXIII The Elephant

320. As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse. There are many, indeed, who lack virtue.

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

Dhp XXIII Elephants

320

I — like an elephant in battle,
enduring an arrow shot from a bow —
will endure a false accusation,
for the mass of people
have        no principles.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 23 The Elephant

320
A tusker on the battlefront
Must bear both spike and blade;
And I must likewise bear abuse,
For most folk are depraved.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XXIII: The Elephant

320 Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.

英譯(Cited from DLMBS) [12]

Chapter 23: The Elephant

DhP 320
As an elephant in the battle endures the arrows shot from bows,
so will I endure abuse. Many people are of bad morality. [DLMBSFn-V320]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 320
Dhammapada Dhp. 321
巴利原典 (PTS) [1]
321. Dantaṃ nayanti samitiṃ dantaṃ rājā'bhirūhati
Danto seṭṭho manussesu yo'tivākyaṃ titikkhati.
巴利原典 (CSCD) [2]
321. Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;
Danto seṭṭho manussesu, yotivākyaṃ titikkhati.
漢譯( 了參 法師 譯, 文言文版) [3] 三二一 調御(象)可赴集會,調御(象)可為王乘。若能堪忍於謗言,人中最勝調御者。 [MettFn23-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
321 馴服之獸可帶往人群;國王只騎馴服的動物。
已調服及能忍毀謗者,他是眾人中的最上者。
漢譯(周金言 譯, 白話文版) [13]

如同戰場中的大象忍受弓箭,我(佛陀)也如此忍受謗辱。事實上,世人多破戒的人。 (偈 320)

只有馴服的象(馬)可以參加集會,國王只乘馴服的動物(象),能夠忍受誹謗,調御自己的人,是人中最尊貴的人。 (偈 321)

調服的騾最優良,信度的種馬 [dhp-a-322-note] 最優秀,矯羅 [dhp-a-322-note2] 的象最優良,但自行調御的人,更為優良。 (偈 322)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬象調正,可中王乘,調為尊人,乃受誠信T4,570b
  2. 法句譬喻經:譬象調伏,可中王乘,調為尊人,乃受誠信T4,600b
  3. 出曜經:譬馬調正,可中王乘,調為人尊,乃受誠信T4,712a
4. 長含:如象善調,隨意所之,大眾如是,隨教而還T1,10a
5. 智度:能忍惡罵人,是名人中上,譬如好良馬,可中為王乘T25,316a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE CULTURED ENDURE ABUSE

  1. They lead the trained (horses or elephants) to an assembly. The king mounts the trained animal. Best among men are the trained who endure abuse.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 321. A tamed elephant is led into a crowd, and the king mounts a tamed elephant. Best among men is the subdued one who endures abuse.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

321

The tamed is the one
they take into assemblies.
The tamed is the one
the king mounts.
The tamed who endures
a false accusation
is, among human beings,
  the best.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
321
A steed that’s tamed, a king will mount;
Grand meetings does that horse attend.
Those well-tamed men who bear insults
Are likewise truly excellent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 321 They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.
英譯(Cited from DLMBS) [12]
DhP 321
A tamed elephant is led into the assembly. The king mounts a tamed elephant.
The tamed one, who endures abuses, is the best amongst people. [DLMBSFn-V321]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 321
Dhammapada Dhp. 322
巴利原典 (PTS) [1]
322. Varamassatarā dantā ājānīyā ca sindhavā
Kuñjarā ca mahānāgā attadanto tato varaṃ.
巴利原典 (CSCD) [2]
322. Varamassatarā dantā, ājānīyā ca [ājānīyāva (syā.)] sindhavā;
Kuñjarā ca [kuñjarāva (syā.)] mahānāgā, attadanto tato varaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三二二 調御之騾為優良,信度駿馬為優良,矯羅大象亦優良,自調御者更優良。 [LChnFn23-01][LChnFn23-02][MettFn23-01][MettFn23-02][MettFn23-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
322 已馴服的騾是最好,信度馬是最好的馬,
崑迦拉是最好的象,調服自己者更優良。
漢譯(周金言 譯, 白話文版) [13]

如同戰場中的大象忍受弓箭,我(佛陀)也如此忍受謗辱。事實上,世人多破戒的人。 (偈 320)

只有馴服的象(馬)可以參加集會,國王只乘馴服的動物(象),能夠忍受誹謗,調御自己的人,是人中最尊貴的人。 (偈 321)

調服的騾最優良,信度的種馬 [dhp-a-322-note] 最優秀,矯羅 [dhp-a-322-note2] 的象最優良,但自行調御的人,更為優良。 (偈 322)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖為常調,如彼新馳,亦最善象,不如自調T4,570b
  2. 法句譬喻經:雖為常調,如彼新馳,亦最善象,不如自調T4,600c
  3. 出曜經:雖為常調,如彼新馳,亦最善象,不如自調T4,712a
  4. 法集:雖為常調伏,如彼新馳馬,亦如善龍象,不如自調者T4,786c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED IS HE WHO CONTROLS HIMSELF

  1. Excellent are trained mules, so are thoroughbred horses of Sindh and noble tusked elephants; but far better is he who has trained himself.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 322. Excellent are well-trained mules, thoroughbred Sindhu horses and noble tusker elephants. But better still is the man who has subdued himself.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

322-323

Excellent are tamed mules,
  tamed thoroughbreds,
  tamed horses from Sindh.
Excellent, tamed tuskers,
  great elephants.
But even more excellent
are those   self-tamed.

For not by these mounts could you go
to the land unreached,
as the tamed one goes
by taming, well-taming, himself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
322
Trained mules are excellent, as are thoroughbred horses from Sindh, and majestic elephants. But a person who has tamed himself is even more excellent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 322 Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.
英譯(Cited from DLMBS) [12]
DhP 322
Excellent are tamed mules; and the thoroughbred horses from Sindh;
Eand all kinds of elephants. One who tamed himself is the best of all. [DLMBSFn-V322]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 322
Dhammapada Dhp. 323
巴利原典 (PTS) [1]
323. Na hi etehi yānehi gaccheyya agataṃ disaṃ
Yathāttanā sudantena danto dantena gacchati.
巴利原典 (CSCD) [2]
323. Na hi etehi yānehi, gaccheyya agataṃ disaṃ;
Yathāttanā sudantena, danto dantena gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 三二三 實非彼等車乘,得達難到境地,若人善自調御,由於調御得達。 [LChnFn23-03][MettFn23-04][NandFn23-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
323 以任何車乘皆不能去到未到過之地(涅槃);
只有完全調服自己的人才能到達其地。
漢譯(周金言 譯, 白話文版) [13] 任何車乘都無法使人到達涅槃境界,只有善自調御,才能使人抵達涅槃境界。 (偈 323)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:彼不能適,人所不至,唯自調者,能到調方T4,570b
  2. 法句譬喻經:彼不能適,人所不至,唯自調者,能到調方T4,600c
  3. 出曜經:彼不能乘,人所不至,唯自調者,乃到調方T4,712b
  4. 法集:彼人不能乘,人所亦不至,惟自調伏者,乃到調方所T4,786c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SELF-CONTROL LEADS TO ONE'S GOAL

  1. Surely never by those vehicles would one go to the untrodden land (Nibbāna) as does one who is controlled through his subdued [NāradaFn23-01] and well-trained [NāradaFn23-02] self.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 323. Not by these mounts, however, would one go to the Untrodden Land (Nibbana), as one who is self-tamed goes by his own tamed and well-controlled mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

322-323

Excellent are tamed mules,
  tamed thoroughbreds,
  tamed horses from Sindh.
Excellent, tamed tuskers,
  great elephants.
But even more excellent
are those   self-tamed.

For not by these mounts could you go
to the land unreached,
as the tamed one goes
by taming, well-taming, himself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
323
By no means using carts or steeds
To final Truth will men proceed;
But, rather, they who’ve tamed their minds.
Tamed by taming, the Truth they’ll find.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 323 For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.
英譯(Cited from DLMBS) [12]
DhP 323
Not by all these vehicles could one go to the land previously not traveled to,
as would one who is tamed would go by himself being tamed and well controlled. [DLMBSFn-V323]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 323
Dhammapada Dhp. 324
巴利原典 (PTS) [1]
324. Dhanapālako nāma kuñjaro kaṭukappabhedano dunnivārayo
Baddho kabalaṃ na bhuñjati sumarati nāgavanassa kuñjaro.
巴利原典 (CSCD) [2]
324. Dhanapālo [dhanapālako (sī. syā. kaṃ. pī.)] nāma kuñjaro, kaṭukabhedano [kaṭukappabhedano (sī. syā. pī.)] dunnivārayo;
Baddho kabaḷaṃ na bhuñjati, sumarati [susarati (ka.)] nāgavanassa kuñjaro.
漢譯( 了參 法師 譯, 文言文版) [3] 三二四 如象名財護,泌液暴難制,繫縛不少食,惟念於象林。 [LChnFn23-04][LChnFn23-05][LChnFn23-06][MettFn23-05][MettFn23-06][NandFn23-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
324 那隻名為護財的象,像發情之象難制伏,
牠連美食也不要吃,只想著要回去象林(顧母親)。
漢譯(周金言 譯, 白話文版) [13] 求偶時期的財護 [dhp-a-324-note] ,難以馴服,但被人繫縛後,不吃任何食物,只惦記著森林。 [dhp-a-324-han-note] (偈 324)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如象名財守,猛害難禁制,繫絆不與食,而猶暴逸象T4,570b
  2. 法句譬喻經:如象名護財,猛害難禁制,繫靽不與食,而猶慕逸象T4,600c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

AN ELEPHANT CARED FOR HIS MOTHER

  1. The uncontrollable, captive tusker named Dhanapālaka, with pungent juice flowing, eats no morsel; the tusker calls to mind the elephant forest.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 324. Musty during rut, the tusker named Dhanapalaka is uncontrollable. Held in captivity, the tusker does not touch a morsel, but only longingly calls to mind the elephant forest.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

324 [ThaniSFn-V324]

The tusker, Dhanapalaka,
deep in rut, is hard to control.
Bound, he won't eat a morsel:
the tusker misses
the elephant wood.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
324
‘Treasurer’, the elephant, is standing distraught:
He’s been fastened with bindings both painful and taut.
Though provided with grass, he will eat not a blade -
He remembers the bliss of the elephant glade.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 324 The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.
英譯(Cited from DLMBS) [12]
DhP 324
The elephant named Dhanapala,
difficult to control in his rut
and bound does not eat his food.
He remembers his life in the elephant-grove. [DLMBSFn-V324]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 324
Dhammapada Dhp. 325
巴利原典 (PTS) [1]
325. Middhī yadā hoti mahagghaso ca niddāyitā samparivattasāyī
Mahāvarāho'va nivāpapuṭṭho punappunaṃ gabbhamupeti mando.
巴利原典 (CSCD) [2]
325. Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;
Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando.
漢譯( 了參 法師 譯, 文言文版) [3] 三二五 樂睡又貪食,轉側唯長眠,如豬食無厭,愚者數入胎。 [LChnFn23-07][MettFn23-07][MettFn23-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
325 若人懶慵吃太多,猶如飽食大肥豬,
輾轉翻身睡懶覺,懶人一再地入胎。
漢譯(周金言 譯, 白話文版) [13] 愚癡的人,懶惰,好吃又貪睡,像豬一樣懶睡翻滾,因此生死輪迴不斷。 (偈325)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:沒在惡行者,恒以貪自繫,其象不知厭,故數入胞胎T4,570b
  2. 出曜經:貪餮不自節,三轉隨時行,如圈被養猪,數數受胞胎T4,749a
  3. 法集:貪餮不自節,三轉隨時行,如圈被養猪,數數受胞胎T4,786c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE MODERATE IN EATING

  1. The stupid one, when he is torpid, gluttonous, sleepy, rolls about lying like a great hog nourished on pig-wash, goes to rebirth again and again.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 325. When a man is sluggish and gluttonous, sleeping and rolling around in bed like a fat domestic pig, that sluggard undergoes rebirth again and again.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

325

When torpid & over-fed,
a sleepy-head lolling about
like a stout hog, fattened on fodder:
a dullard enters the womb
  over &
  over again.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
325
The indolent glutton who gobbles his fill
Like a corpulent porker that’s fattened on swill,
Rolling around in luxurious slumber,
Will enter the womb again, times without number.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 325 If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.
英譯(Cited from DLMBS) [12]
DhP 325
If one is sluggish and eats too much,
is sleepy and rolls about in his sleep,
such a lazy one is like a fat well fed hog -
will be born again and again. [DLMBSFn-V325]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 325
Dhammapada Dhp. 326
巴利原典 (PTS) [1]
326. Idaṃ pure cittamacāri cārikaṃ
Yenicchakaṃ yatthakāmaṃ yathāsukhaṃ
Tadajjahaṃ niggahessāmi yoniso
Hatthippabhinnaṃ viya aṅkusaggaho.
巴利原典 (CSCD) [2]
326. Idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;
Tadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅkusaggaho.
漢譯( 了參 法師 譯, 文言文版) [3] 三二六 我此過去心──任意隨所欲,隨愛好遊行。我今悉調伏,如象師持鉤,(制御)泌液象。 [NandFn23-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
326 以前此心四處飄蕩,隨著所欲所喜所樂。
今天我將善御己心,如象師持鉤制狂象。
漢譯(周金言 譯, 白話文版) [13] 從前,我的心四處攀緣,但現在我已經調御內心,如同馴象師制服求偶時期的象。 (偈 326)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:本意為純行,及常行所安,悉捨降伏結,如鉤制象調T4,570b
  2. 法句譬喻經:本意為純行,及常行所安,悉捨降結使,如鈎制象調T4,600c
  3. 出曜經:汝心莫遊行,恣意而遊逸,我今還攝汝,如御暴逸象T4,759a
  4. 法集:汝心莫遊行,恣意而放逸,我今還攝汝,如御暴逸象T4,795b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CONTROL YOUR THOUGHTS

  1. Formerly this mind went wandering where it liked, as it wished and as it listed. Today with attentiveness I shall completely hold it in check, as a mahout (holds in check) an elephant in must.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 326. Formerly this mind wandered about as it liked, where it wished and according to its pleasure, but now I shall thoroughly master it with wisdom as a mahout controls with his ankus an elephant in rut.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

326

Before, this mind went wandering
  however it pleased,
  wherever it wanted,
  by whatever way that it liked.
Today I will hold it aptly in check —
as one wielding a goad, an elephant in rut.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
326
This mind went a-wandering in previous times
Whenever, wherever, its pleasure inclined;
But today, using wisdom, I’ll hold it restrained
Like a driver with hook might an elephant train.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 326 This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.
英譯(Cited from DLMBS) [12]
DhP 326
This mind of mine used to wander around aimlessly,
as it liked, wherever it wanted, as was its pleasure.
Today, I will restrain it thoroughly,
just as the elephant driver subdues an elephant in rut. [DLMBSFn-V326]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 326
Dhammapada Dhp. 327
巴利原典 (PTS) [1]
327. Appamādaratā hotha sacittamanurakkhatha
Duggā uddharathattānaṃ paṅke sanno'va kuñjaro.
巴利原典 (CSCD) [2]
327. Appamādaratā hotha, sacittamanurakkhatha;
Duggā uddharathattānaṃ, paṅke sannova [sattova (sī. pī.)] kuñjaro.
漢譯( 了參 法師 譯, 文言文版) [3] 三二七 當樂不放逸,善護於自心。自救出難處,如象(出)泥坑。 [MettFn23-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
327 你們應樂於不放逸,你們應當防護己心;
讓自己脫離種種惡,猶如困象脫離泥沼。
漢譯(周金言 譯, 白話文版) [13] 人應該歡喜正念現前,並且妥善護衛自心;如同象自力脫離沼泥,修行的人也應自力脫離煩惱的陷阱。 (偈327)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:樂道不放逸,能常自護心,是為拔身苦,如象出于塪T4,570b
  2. 法句譬喻經:樂道不放逸,能常自護心,是為拔身苦,如象出于陷T4,600c
  3. 出曜經:比丘謹慎樂,放逸多憂愆,能免深海難,如象拔淤泥T4,645c
  4. 法集:苾芻懷謹慎,放逸多憂愆,如象拔淤泥,難救深海苦T4,779b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

AVOID THE EVIL WAY

  1. Take delight in heedfulness. Guard your mind well. Draw yourselves out of the evil way as did the elephant sunk in the mire.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 327. Delight in heedfulness! Guard well your thoughts! Draw yourself out of this bog of evil, even as an elephant draws himself out of the mud.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

327

Delight in heedfulness.
Watch over your own mind.
Lift yourself up
from the hard-going way,
like a tusker sunk in the mud.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
327
Take pleasure in diligence,
Guarding your consciousness.

Evil, though difficult,
Act like the elephant:
Stuck in a marsh,
He just pulls himself out of it.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 327 Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.
英譯(Cited from DLMBS) [12]
DhP 327
Be devoted to conscientiousness. Guard your own mind.
Lift yourself up from this bad place, just like an elephant sunk in mud. [DLMBSFn-V327]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 327
Dhammapada Dhp. 328
巴利原典 (PTS) [1]
328. Sace labhetha nipakaṃ sahāyaṃ
Saddhiṃ caraṃ sādhu vihāri dhīraṃ
Abhibhuyya sabbāni parissayāni
Careyya tenattamano satīmā.
巴利原典 (CSCD) [2]
328. Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;
Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.
漢譯( 了參 法師 譯, 文言文版) [3] 三二八 若得同行伴───善行富智慮,能服諸艱困,欣然共彼行。 [MettFn23-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
328 如果找到和他一同生活會好的有智慧賢友為伴,
他應歡喜及正念地與其人同行,克服一切危難。
漢譯(周金言 譯, 白話文版) [13]

如果有行為端莊、智慧具足、適合共住的益友,應該欣然與他共住,而克服所有的困難。 (偈 328)

但如果沒有行為端莊、智慧具足、適合共住的益友,就應該像國王放棄王國,或獨自生活在森林中的象,獨自居處。 (偈 329)

寧可一人獨居,也不要與無明的人為友,獨自居處,不造作惡行,自由自在,如同森林中的象。 (偈 330)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若得賢能伴,俱行行善悍,能伏諸所聞,至到不失意T4,570b
  2. 出曜經:若得親善友,共遊於世界,不積有遺餘,專念同其意T4,697a
  3. 法集:若人親善友,共遊於世間,不積有冤餘,專念同其意T4,784b
4. 中含72:若得定為侶,慧者共修善,捨本所執意,歡喜常相隨T1,535c
5. 四分:若審得善伴,共行住勇健,遊處在諸眾,其心常歡喜T22,882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ASSOCIATE WITH THE WISE

  1. If you get a prudent companion (who is fit) to live with you, who behaves well and is wise, you should live with him joyfully and mindfully, overcoming all dangers.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 328. If for company you find a wise and prudent friend who leads a good life, you should, overcoming all impediments, keep his company joyously and mindfully.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

328-330

If you gain a mature companion —
a fellow traveler, right-living, enlightened —
overcoming all dangers
  go with him, gratified,
  mindful.

If you don't gain a mature companion —
a fellow traveler, right-living, enlightened —
  go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
  his herd.

Going alone is better,
there's no companionship with a fool.
  Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
328
If you find a prudent friend or companion who is virtuous and wise, overcoming all difficulties, you should live together happily and mindfully.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 328 If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
英譯(Cited from DLMBS) [12]
DhP 328
If you find an intelligent companion,
a fellow-traveler of pure actions and wise,
you should overcome all problems
and travel with him, delighted and mindful. [DLMBSFn-V328]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 328
Dhammapada Dhp. 329
巴利原典 (PTS) [1]
329. No ce labhetha nipakaṃ sahāyaṃ
Saddhiṃ caraṃ sādhu vihāri dhīraṃ
Rājā'va raṭṭhaṃ vijitaṃ pahāya
Eko care mātaṅgaraññe'va nāgo.
巴利原典 (CSCD) [2]
329. No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;
Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.
漢譯( 了參 法師 譯, 文言文版) [3] 三二九 若無同行伴───善行富智慮,應如王棄國,如象獨行林。 [MettFn23-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
329 如果找不到和他一同生活會好的有智慧賢友為伴,
他應像捨棄國土之王,如象在瑪當林裡獨自生活。
漢譯(周金言 譯, 白話文版) [13]

如果有行為端莊、智慧具足、適合共住的益友,應該欣然與他共住,而克服所有的困難。 (偈 328)

但如果沒有行為端莊、智慧具足、適合共住的益友,就應該像國王放棄王國,或獨自生活在森林中的象,獨自居處。 (偈 329)

寧可一人獨居,也不要與無明的人為友,獨自居處,不造作惡行,自由自在,如同森林中的象。 (偈 330)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不得賢能伴,俱行行惡悍,廣斷王邑里,寧獨不為惡T4,570b
  2. 法句譬喻經:學無朋類,不得善友,寧獨守善,不與愚偕T4,577c,559c
  3. 出曜經:設不得親友,獨遊無伴侶,廣觀諸方界,獨善不造惡T4,697a
  4. 法集:學無同伴侶,又不得親友,寧獨守善行,不與愚人偕T4,784b
5. 中含72:若不得定伴,慧者獨修善,如王嚴治國,如象獨在野T1,535c
6. 四分:若不得善伴,獨行常勇健,捨於郡國邑,無事如野象T22,882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WANDER ALONE IF THERE IS NO SUITABLE COMPANION

  1. If you do not get a prudent companion who (is fit) to live with you, who behaves well and is wise, then like a king who leaves a conquered kingdom, you should live alone as an elephant does in the elephant forest.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 329. If for company you cannot find a wise and prudent friend who leads a good life, then, like a king who leaves behind a conquered kingdom, or like a lone elephant in the elephant forest, you should go your way alone.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

328-330 [ThaniSFn-V329-330]

If you gain a mature companion —
a fellow traveler, right-living, enlightened —
overcoming all dangers
  go with him, gratified,
  mindful.

If you don't gain a mature companion —
a fellow traveler, right-living, enlightened —
  go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
  his herd.

Going alone is better,
there's no companionship with a fool.
  Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
329
If you find no prudent friend or companion who is virtuous and wise, like a king abandoning his conquered kingdom, live alone, like an elephant in Elephant Jungle.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 329 If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,--like an elephant in the forest.
英譯(Cited from DLMBS) [12]
DhP 329
If you do not find an intelligent companion,
a fellow-traveler of pure actions and wise,
like a king leaves behind the subdued kingdom,
you should travel alone, just like an elephant in the elephant-grove. [DLMBSFn-V329]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 329
Dhammapada Dhp. 330
巴利原典 (PTS) [1]
330. Ekassa caritaṃ seyyo
Natthi bāle sahāyatā
Eko care na ca pāpāni kayirā
Appossukko mātaṅgaraññe'va nāgo.
巴利原典 (CSCD) [2]
330. Ekassa caritaṃ seyyo, natthi bāle sahāyatā;
Eko care na ca pāpāni kayirā, appossukko mātaṅgaraññeva nāgo.
漢譯( 了參 法師 譯, 文言文版) [3] 三三0 寧一人獨行,不與愚為友。獨行離欲惡,如象獨遊林。 [MettFn23-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
330 獨自一人生活更好,絕對不和愚人為友。
獨自過活不造諸惡,如象在瑪當林自在。
漢譯(周金言 譯, 白話文版) [13]

如果有行為端莊、智慧具足、適合共住的益友,應該欣然與他共住,而克服所有的困難。 (偈 328)

但如果沒有行為端莊、智慧具足、適合共住的益友,就應該像國王放棄王國,或獨自生活在森林中的象,獨自居處。 (偈 329)

寧可一人獨居,也不要與無明的人為友,獨自居處,不造作惡行,自由自在,如同森林中的象。 (偈 330)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:寧獨行為善,不與愚為侶,獨而不為惡,如象驚自護T4,570c
  2. 法句經:樂戒學行,奚用伴為,獨善無憂,如空野象T4,559c
  3. 法句譬喻經:樂戒學行,奚用伴為,獨善無憂,如空野象T4,578a
  4. 出曜經:樂戒學行,奚用伴為,獨善無憂,如空野象T4,698a
  5. 法集:樂戒學法行,奚用伴侶為,如龍好深淵,如象樂曠野T4,784b
6. 中含72:獨行莫為惡,如象獨在野,獨行為善勝,勿與惡共會T1,535c
7. 四分:寧獨自行善,不與愚惡伴,獨行莫作惡,如山頂野象T22,882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A SOLITARY CAREER IS BETTER

  1. Better it is to live alone. There is no fellowship [NāradaFn23-03] with the ignorant. Let one live alone doing no evil, care-free, like an elephant in the elephant forest.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 330. Better it is to live alone; there is no fellowship with a fool. Live alone and do no evil; be carefree like an elephant in the elephant forest.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

328-330 [ThaniSFn-V329-330]

If you gain a mature companion —
a fellow traveler, right-living, enlightened —
overcoming all dangers
  go with him, gratified,
  mindful.

If you don't gain a mature companion —
a fellow traveler, right-living, enlightened —
  go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
  his herd.

Going alone is better,
there's no companionship with a fool.
  Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
330
To live alone is better: there’s no fellowship with fools. Live alone, doing no evil, free of troubles, like an elephant in Elephant Jungle.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 330 It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
英譯(Cited from DLMBS) [12]
DhP 330
It is better to live alone; there is no companionship with a fool.
One should live alone, and commit no evil.
One should be content with little, like an elephant in the elephant-grove. [DLMBSFn-V330]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 330
Dhammapada Dhp. 331
巴利原典 (PTS) [1]
331. Atthamhi jātamhi sukhā sahāyā
Tuṭṭhī sukhā yā itarītarena
Puññaṃ sukhaṃ jīvitasaṅkhayamhi
Sabbassa dukkhassa sukhaṃ pahāṇaṃ.
巴利原典 (CSCD) [2]
331. Atthamhi jātamhi sukhā sahāyā, tuṭṭhī sukhā yā itarītarena;
Puññaṃ sukhaṃ jīvitasaṅkhayamhi, sabbassa dukkhassa sukhaṃ pahānaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三三一 應時得友樂,適時滿足樂,命終善業樂,離一切苦樂。 [MettFn23-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
331 有事時有朋友是樂,滿足於所擁有是樂,
臨終時有福業是樂,一切苦的斷除是樂。
漢譯(周金言 譯, 白話文版) [13]
在患難的時候,得遇善友是一件好事;知足是一件好事;
生命即將結束時,能具足功德是一件好事;
能夠解除所有苦是一件好事。 (偈331)

今生能禮敬、照顧母親是件好事;
今生能禮敬、照顧父親是件好事;
今生能禮敬、照顧沙門是件好事;
今生能禮敬、照顧聖者 [dhp-a-332-note] 是件好事; (偈332)

老年時,仍然能夠持戒是件好事;具有正信是件好事;
智慧具足是件好事;不造作惡業是件好事。 (偈333)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生而有利安,伴軟和為安,命盡為福安,眾惡不犯安T4,570c
  2. 出曜經:義興則有樂,朋友食福樂,彼滅寂然樂,展轉普及人,苦為樂為本T4,757b
  3. 法集:聚則有樂,朋友食福樂,彼滅寂然樂,展轉普及人T4,795a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED ARE FRIENDS IN NEED

  1. When need arises, pleasant (is it to have) friends. Pleasant is it to be content with just this and that. Pleasant is merit when life is at an end. Pleasant is the shunning of all ill.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 331. Good are friends when need arises; good is contentment with just what one has; good is merit when life is at an end, and good is the abandoning of all suffering (through Arahantship).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

331-333

A blessing:     friends when the need arises.
A blessing:     contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:     the abandoning of all suffering
             & stress.

A blessing in the world:    reverence to your mother.
A blessing:     reverence to your father as well.
A blessing in the world:    reverence to a contemplative.
A blessing:     reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:     conviction established.
A blessing:     discernment attained.
The non-doing of evil things is
     a blessing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
331
How happy are friends when there’s critical need;
How happy are tastes that are easily pleased;
How happy is merit on reaching life’s end;
How happy, all suffering to finally transcend!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 331 If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.
英譯(Cited from DLMBS) [12]
DhP 331
Good are friends when need arises.
Good is satisfaction with whatever one has.
Good is merit when the life comes an end.
Good is to abandon all suffering completely. [DLMBSFn-V331]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 331
Dhammapada Dhp. 332
巴利原典 (PTS) [1]
332. Sukhā matteyyatā loke atho petteyyatā sukhā
Sukhā sāmaññatā loke atho brahmaññatā sukhā.
巴利原典 (CSCD) [2]
332. Sukhā matteyyatā loke, atho petteyyatā sukhā;
Sukhā sāmaññatā loke, atho brahmaññatā sukhā.
漢譯( 了參 法師 譯, 文言文版) [3] 三三二 世中敬母樂,敬父親亦樂。世敬沙門樂,敬聖人亦樂。 [MettFn23-11][MettFn23-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
332 於世間事奉母親是樂,事奉父親同樣也是樂。
於世間事奉沙門是樂,事奉婆羅門一樣是樂。 [CFFn23-01]
漢譯(周金言 譯, 白話文版) [13]
在患難的時候,得遇善友是一件好事;知足是一件好事;
生命即將結束時,能具足功德是一件好事;
能夠解除所有苦是一件好事。 (偈331)

今生能禮敬、照顧母親是件好事;
今生能禮敬、照顧父親是件好事;
今生能禮敬、照顧沙門是件好事;
今生能禮敬、照顧聖者 [dhp-a-332-note] 是件好事; (偈332)

老年時,仍然能夠持戒是件好事;具有正信是件好事;
智慧具足是件好事;不造作惡業是件好事。 (偈333)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人家有母樂,有父斯亦樂,世有沙門樂,天下有道樂T4,570c
  2. 出曜經:世有父母樂,眾聚和亦樂,世有沙門樂,靜志樂亦然T4,755b
  3. 法集:世有父母樂,眾集和亦樂,世有沙門樂,靜志樂亦然T4,794c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED IS MINISTERING UNTO PARENTS

  1. Pleasant in this world is ministering to mother. [NāradaFn23-04] Ministering to father too is pleasant in this world. Pleasant is ministering to ascetics. Pleasant too is ministering to the Noble Ones. [NāradaFn23-05]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 332. In this world, good it is to serve one's mother, good it is to serve one's father, good it is to serve the monks, and good it is to serve the holy men.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

331-333

A blessing:     friends when the need arises.
A blessing:     contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:     the abandoning of all suffering
             & stress.

A blessing in the world:    reverence to your mother.
A blessing:     reverence to your father as well.
A blessing in the world:    reverence to a contemplative.
A blessing:     reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:     conviction established.
A blessing:     discernment attained.
The non-doing of evil things is
     a blessing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

332

Happy, is respect
          for one’s mother and father;
          for ascetics;
          for arahants.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 332 Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.
英譯(Cited from DLMBS) [12]
DhP 332
Being filial towards one's mother and father is good in this world.
Good is to be a monk in this world. It is also good to be a true Brahmin. [DLMBSFn-V332]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 332
Dhammapada Dhp. 333
巴利原典 (PTS) [1]
333. Sukhaṃ yāva jarā sīlaṃ sukhā saddhā patiṭṭhitā
Sukho paññāya paṭilābho pāpānaṃ akaraṇaṃ sukhaṃ.

Nāgavaggo tevīsatimo.

巴利原典 (CSCD) [2]
333. Sukhaṃ yāva jarā sīlaṃ, sukhā saddhā patiṭṭhitā;
Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhaṃ.

Nāgavaggo tevīsatimo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

三三三 至老持戒樂,正信成就樂,獲得智慧樂,不作諸惡業。 [MettFn23-12]

象品第二十三竟

漢譯( 敬法 法師 譯, 白話文版) [4]
333 持戒到老是樂,信心穩立是樂,
獲得智慧是樂,不造諸惡是樂。

象品第廿三完畢

漢譯(周金言 譯, 白話文版) [13]
在患難的時候,得遇善友是一件好事;知足是一件好事;
生命即將結束時,能具足功德是一件好事;
能夠解除所有苦是一件好事。 (偈331)

今生能禮敬、照顧母親是件好事;
今生能禮敬、照顧父親是件好事;
今生能禮敬、照顧沙門是件好事;
今生能禮敬、照顧聖者 [dhp-a-332-note] 是件好事; (偈332)

老年時,仍然能夠持戒是件好事;具有正信是件好事;
智慧具足是件好事;不造作惡業是件好事。 (偈333)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:持戒終老安,信正所正善,智慧最安身,不犯惡最安T4,570c
  2. 出曜經:耆老持戒樂,有信成就樂,分別義趣樂,不造眾惡樂T4,755b
  3. 法集:耆年持戒樂,有信成就樂,分別義趣樂,不造眾惡業T4,794c
4. 中本起:持戒終老安,信正所止善,智慧最安身,眾惡不犯安T4,150a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED ARE VIRTUE, FAITH AND WISDOM

  1. Pleasant is virtue (continued) until old age. Pleasant is steadfast confidence. Pleasant is the attainment of wisdom. Pleasant is it to do no evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 333. Good is virtue until life's end, good is faith that is steadfast, good is the acquisition of wisdom, and good is the avoidance of evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

331-333

A blessing:     friends when the need arises.
A blessing:     contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:     the abandoning of all suffering
             & stress.

A blessing in the world:    reverence to your mother.
A blessing:     reverence to your father as well.
A blessing in the world:    reverence to a contemplative.
A blessing:     reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:     conviction established.
A blessing:     discernment attained.
The non-doing of evil things is
     a blessing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
333
Happy: maintaining one’s virtue till old age.
Happy: having faith that is unshakeable.
Happy: attaining wisdom.
Happy: not doing any evil.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 333 Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
英譯(Cited from DLMBS) [12]
DhP 333
It is good to be virtuous until you are old. Good is a firmly established trust.
Good is to attain wisdom. To abstain from doing evil is good. [DLMBSFn-V333]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十三:象品 Dhp. 333
Dhammapada Dhp. 334
巴利原典 (PTS) [1]
  1. Taṇhāvaggo.
334. Manujassa pamattacārino taṇhā vaḍḍhati māluvā viya
So palavati hurāhuraṃ phalamicchaṃ'va vanasmiṃ vānaro.
巴利原典 (CSCD) [2]

24. Taṇhāvaggo

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

二十四:愛欲品

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

漢譯( 敬法 法師 譯, 白話文版) [4]

第廿四:貪愛品

334 對於放逸過活的人,貪愛猶如蔓藤滋長。
他一世又一世地跳,如林中想吃果之猴,
漢譯(周金言 譯, 白話文版) [13]

第二十四品--愛欲品

放逸人的貪愛,如同蔓草到處增長(攀緣),他們不停地生死輪迴,一如林中的猿猴不停的尋找水果。 (偈334)

在此世間,如果為惡欲所纏縛,苦痛增長如同雨後的毘羅草 [dhp-a-335-note] 。 (偈335)

但,在這世間,如果能夠降伏難以克服的貪欲,則苦痛遠離,如同水滴滑落蓮花葉。 (偈336)

所以,恭賀所有聚集在此的人,深入掘除愛欲的根,如同想得到甜根的人,努力挖掘毘羅草;不要讓魔波旬像洪水傷害蘆葦草般,一再傷害你們。 (偈337)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心放在婬行,欲愛增枝條,分布生熾盛,超躍貪果猴T4,570c
  2. 出曜經:意如放逸者,猶如摩樓樹,在在處處遊,如猨遊求菓T4,633b
  3. 法集要頌經:貪著放逸者,如猿逢果樹,貪意甚堅牢,趣而還復趣T4,778b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 24 Craving

CRAVING ARISES IN THE NEGLIGENT

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

Dhp XXIV Craving

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

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

Dhp XXIV Craving

334

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

Chapter 24 Craving

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

Chapter XXIV: Thirst

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

英譯(Cited from DLMBS) [12]

Chapter 24: The Thirst

DhP 334
The thirst of the person of careless actions
grows just like a creeper.
He flows from existence to existence,
just like a monkey in the forest desiring fruits. [DLMBSFn-V334]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 334
Dhammapada Dhp. 335
巴利原典 (PTS) [1]
335. Yā esā sahatī jammī taṇhā loke visattikā
Sokā tassa pavaḍḍhanti abhivaṭṭhaṃ'va bīraṇaṃ.
巴利原典 (CSCD) [2]
335. Yaṃ esā sahate jammī, taṇhā loke visattikā;
Sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva [abhivaḍḍhaṃva (syā.), abhivaṭṭaṃva (pī.), abhivuḍḍhaṃva (ka.)] bīraṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三三五 若於此世界,為惡欲纏縛,憂苦日增長,如毘羅得雨。 [LChnFn24-01][MettFn24-01][MettFn24-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
335 被世間執著的卑劣貪愛征服的人,
其愁猶如大雨後的鬚芒草般增長。
漢譯(周金言 譯, 白話文版) [13]

放逸人的貪愛,如同蔓草到處增長(攀緣),他們不停地生死輪迴,一如林中的猿猴不停的尋找水果。 (偈334)

在此世間,如果為惡欲所纏縛,苦痛增長如同雨後的毘羅草 [dhp-a-335-note] 。 (偈335)

但,在這世間,如果能夠降伏難以克服的貪欲,則苦痛遠離,如同水滴滑落蓮花葉。 (偈336)

所以,恭賀所有聚集在此的人,深入掘除愛欲的根,如同想得到甜根的人,努力挖掘毘羅草;不要讓魔波旬像洪水傷害蘆葦草般,一再傷害你們。 (偈337)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:以為愛忍苦,貪欲著世間,憂患日夜長,莚如蔓草生T4,570c
  2. 出曜經:以為愛忍苦,貪欲著世間,憂患日夜長,莚如蔓草生T4,634a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THOSE WHO CRAVE MULTIPLY THEIR SORROWS

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

335-336

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

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

Whosoever by craving’s entanglements gets choked,
His sorrows will flourish like grass that rain soaks.
Whosoever quells craving – hard to conquer – sheds pain,
Just as the lotus sheds droplets of rain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 335 Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
英譯(Cited from DLMBS) [12]
DhP 335
Who in this world is conquered by this miserable thirst and craving,
his sorrows grow, like grass after rains. [DLMBSFn-V335]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 335
Dhammapada Dhp. 336
巴利原典 (PTS) [1]
336. Yo ce taṃ sahatī jammiṃ taṇhaṃ loke duraccayaṃ
Sokā tamhā papatanti udabindū'va pokkharā.
巴利原典 (CSCD) [2]
336. Yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ;
Sokā tamhā papatanti, udabinduva pokkharā.
漢譯( 了參 法師 譯, 文言文版) [3] 三三六 若於此世界,降難降愛欲,憂苦自除落,如水滴蓮葉。 [MettFn24-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
336 征服世間難克服的卑劣貪愛之人,
其愁猶如水珠從荷葉上掉落消失。
漢譯(周金言 譯, 白話文版) [13]

放逸人的貪愛,如同蔓草到處增長(攀緣),他們不停地生死輪迴,一如林中的猿猴不停的尋找水果。 (偈334)

在此世間,如果為惡欲所纏縛,苦痛增長如同雨後的毘羅草 [dhp-a-335-note] 。 (偈335)

但,在這世間,如果能夠降伏難以克服的貪欲,則苦痛遠離,如同水滴滑落蓮花葉。 (偈336)

所以,恭賀所有聚集在此的人,深入掘除愛欲的根,如同想得到甜根的人,努力挖掘毘羅草;不要讓魔波旬像洪水傷害蘆葦草般,一再傷害你們。 (偈337)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人為恩愛惑,不能捨情欲,如是憂愛多,潺潺盈于池T4,570c
  2. 出曜經:人為恩愛惑,不能捨情欲,如是憂愛多,潺潺盈于池T4,634a
  3. 法集要頌經:若遠離貪愛,煩惱不能侵,貪欲若薄劣,如水滴蓮上T4,778c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NO SORROW TO THE CRAVING-FREE

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

335-336

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

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

Whosoever by craving’s entanglements gets choked,
His sorrows will flourish like grass that rain soaks.
Whosoever quells craving – hard to conquer – sheds pain,
Just as the lotus sheds droplets of rain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 336 He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
英譯(Cited from DLMBS) [12]
DhP 336
Who in this world conquers this miserable thirst that is difficult to overcome,
sorrows fall down from him, like a drop of water from a lotus. [DLMBSFn-V336]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 336
Dhammapada Dhp. 337
巴利原典 (PTS) [1]
337. Taṃ vo vadāmi bhaddaṃ vo yāvantettha samāgatā
Taṇhāya mūlaṃ khaṇatha usīrattho' bīraṇaṃ
Mā vo nalaṃ'va soto'va māro bhañji punappunaṃ.
巴利原典 (CSCD) [2]
337. Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;
Taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ;
Mā vo naḷaṃva sotova, māro bhañji punappunaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三三七 我說此善事:汝等集於此,掘愛欲之根,如求毘羅那,掘去其甜根。勿再為魔王,屢屢害汝等,如洪水(侵)葦。 [MettFn24-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
337 我跟你們說這個:願來此集會的你們好運。
把貪愛之根挖掉,如要芬香根者挖鬚芒草。
別讓魔折磨你們,猶如洪水一再沖擊蘆葦。
漢譯(周金言 譯, 白話文版) [13]

放逸人的貪愛,如同蔓草到處增長(攀緣),他們不停地生死輪迴,一如林中的猿猴不停的尋找水果。 (偈334)

在此世間,如果為惡欲所纏縛,苦痛增長如同雨後的毘羅草 [dhp-a-335-note] 。 (偈335)

但,在這世間,如果能夠降伏難以克服的貪欲,則苦痛遠離,如同水滴滑落蓮花葉。 (偈336)

所以,恭賀所有聚集在此的人,深入掘除愛欲的根,如同想得到甜根的人,努力挖掘毘羅草;不要讓魔波旬像洪水傷害蘆葦草般,一再傷害你們。 (偈337)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:為道行者,不與欲會,先誅愛本,無所植根,勿如刈葦,令心復生T4,571a
  2. 出曜經:諸賢我今說,眾會咸共聽,共拔愛根本,如擇取細新,以拔愛根本,無憂何有懼T4,634a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CUT OFF CRAVING FROM THE ROOT

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

337 [ThaniSFn-V337]

To all of you gathered here
I say: Good fortune.
  Dig up craving
 — as when seeking medicinal roots, wild grass —
  by the root.
Don't let Mara cut you down
 — as a raging river, a reed —
over & over again.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
337
Some words auspicious I will say
To those assembled here today:
Dig up craving by the root
(Like with weeds), not just the shoot;
Or else, by Mara you’ll be crushed,
As floods destroy the weak bulrush.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 337 This salutary word I tell you, 'Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet- scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'
英譯(Cited from DLMBS) [12]
DhP 337
I tell you this; bless all of you that have come here.
Dig up the root of thirst, like somebody desiring a Usira root would cut off the Birana grass.
Let not Mara break you again and again, like a stream breaks a reed. [DLMBSFn-V337]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 337
Dhammapada Dhp. 338
巴利原典 (PTS) [1]
338. Yathāpi mūle anupaddave daḷhe
Chinno'pi rukkho punareva rūhati
Evampi taṇhānusaye anūhate
Nibbatti dukkhamidaṃ punappunaṃ.
巴利原典 (CSCD) [2]
338. Yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati;
Evampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappunaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三三八 不傷深固根,雖伐樹還生。愛欲不斷根,苦生亦復爾。 [MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
338 猶如根未受損而深固,被砍倒的樹還會生長,
如是潛伏的貪愛未斷,此苦即會不斷地生起。
漢譯(周金言 譯, 白話文版) [13]

如果只砍伐樹,而不斷除它堅固的樹根,則樹會再生;同理,如果不斷除愛欲的根本,則苦會一再生起。 (偈 338)

貪著愛欲的人,會被貪欲所襲捲,透過六根而產生的思緒,會使他(她)受苦,一如狂潮襲人。 (偈 339)

潮浪(貪欲)四處衝擊。蔓草也茂盛發芽,到處攀附 [dhp-a-340-note] ,看見蔓草擴散時,應該用智慧斷除它的根。 (偈 340)

欲樂無常。因此,沉緬欲樂,追求享樂的人,生滅不斷。 (偈 341)

沉溺愛欲的人時時驚駭,如同落入陷阱的野兔,他們受到煩惱和五蓋的緊緊纏縛,長期輪迴受苦。 (偈 342)

耽於愛欲的人時時驚駭,如同陷阱內的野兔。因此,志求涅槃的比丘應該棄除貪欲。 (偈 343)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如樹根深固,雖截猶復生,愛意不盡除,輒當還受苦T4,571a
  2. 法句譬喻經:如樹根深固,雖截猶復生,愛意不盡除,輒當還受苦T4,601a
  3. 出曜經:伐樹不盡根,雖伐猶復生,伐愛不盡本,數數復生苦T4,635b
  4. 法集要頌經:伐樹不伐根,雖伐猶增長,拔貪不盡根,雖伐還復生T4,778c
5. 大婆沙:如樹根未拔,斫斫還復生,未斷愛隨眠,數數感眾苦T27,403a
6. 舊婆沙:如樹不拔根,雖斷而復生,不拔愛使本,數數還受苦T28,300c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS SUFFERING AS LONG AS THERE IS CRAVING

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

338

If its root remains
undamaged & strong,
a tree, even if cut,
will grow back.
So too if latent craving
is not rooted out,
this suffering returns
  again
  &
  again.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
338
If its roots are firm and stout,
A tree, though felled, once more will sprout:
If latent craving’s not laid low,
Again and again fresh sorrow will grow.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 338 As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.
英譯(Cited from DLMBS) [12]
DhP 338
Just like the tree will grow again if it is cut down,
but its roots are strong and uninjured,
so this suffering will come back again and again
if the dormant craving is not destroyed. [DLMBSFn-V338]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 338
Dhammapada Dhp. 339
巴利原典 (PTS) [1]
339. Yassa chattiṃsati sotā manāpassavanā bhūsā
Vāhā vahanti duddiṭṭhiṃ saṅkappā rāganissitā.
巴利原典 (CSCD) [2]
339. Yassa chattiṃsati sotā, manāpasavanā bhusā;
Māhā [vāhā (sī. syā. pī.)] vahanti duddiṭṭhiṃ, saṅkappā rāganissitā.
漢譯( 了參 法師 譯, 文言文版) [3] 三三九 彼具三十六(愛)流,勢強奔流向欲境,是則彼具邪見人,為欲思惟漂蕩去。 [LChnFn24-02][MettFn24-03][MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
339 擁有奔向欲境的三十六道強(愛)流之人,
擁有邪見的人被欲思惟沖走。
漢譯(周金言 譯, 白話文版) [13]

如果只砍伐樹,而不斷除它堅固的樹根,則樹會再生;同理,如果不斷除愛欲的根本,則苦會一再生起。 (偈 338)

貪著愛欲的人,會被貪欲所襲捲,透過六根而產生的思緒,會使他(她)受苦,一如狂潮襲人。 (偈 339)

潮浪(貪欲)四處衝擊。蔓草也茂盛發芽,到處攀附 [dhp-a-340-note] ,看見蔓草擴散時,應該用智慧斷除它的根。 (偈 340)

欲樂無常。因此,沉緬欲樂,追求享樂的人,生滅不斷。 (偈 341)

沉溺愛欲的人時時驚駭,如同落入陷阱的野兔,他們受到煩惱和五蓋的緊緊纏縛,長期輪迴受苦。 (偈 342)

耽於愛欲的人時時驚駭,如同陷阱內的野兔。因此,志求涅槃的比丘應該棄除貪欲。 (偈 343)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貪意為常流,習與憍慢并,思想猗婬欲,自覆無所見T4,571a
  2. 法句譬喻經:貪意為常流,習與憍慢并,思想猗婬欲,自覆無所見T4,601b
  3. 出曜經:三十六駃流,并及心意漏,敷數有邪見,依於欲想結T4,761a
  4. 法集要頌經:三十六使流,并及心意漏,數數有邪見,依於欲想結T4,795c
5. 發智論:三十六駛流,意所引增盛,惡見者乘御,分別著所依T26,1030c
6. 八犍度:諸三十六水,意流有倍,順流二見,由婬覺出T26,916a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LUSTFUL THOUGHTS ARISE IN HIM WHO HAS CRAVING

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

339-340 [ThaniSFn-V339]

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

They flow every which way, the streams,
but the sprouted creeper stays
     in place.
Now, seeing that the creeper's arisen,
cut through its root
with discernment.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
339
If the thirty-six streams of his sensual desire
Abundantly flow to things loved and admired,
Then a torrent of many a lust-inspired plan
Will carry away the intemperate man.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 339 He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.
英譯(Cited from DLMBS) [12]
DhP 339
The person in whom strong and carrying thirty-six streams flow towards the pleasurable things,
is carried towards wrong views by his thoughts full of passion. [DLMBSFn-V339]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 339
Dhammapada Dhp. 340
巴利原典 (PTS) [1]
340. Savanti sabbadhi sotā latā ubbhijja tiṭṭhati
Tañca disvā lataṃ jātaṃ mūlaṃ paññāya chindatha.
巴利原典 (CSCD) [2]
340. Savanti sabbadhi sotā, latā uppajja [ubbhijja (sī. syā. kaṃ. pī.)] tiṭṭhati;
Tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha.
漢譯( 了參 法師 譯, 文言文版) [3] 三四0 (欲)流處處流,蔓蘿盛發芽。汝見蔓蘿生,以慧斷其根。 [LChnFn24-03][MettFn24-04][MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
340 (愛)流奔向一切方向;(愛)藤生出來後住立。
見到該藤生起之後,你們應以慧斬其根。
漢譯(周金言 譯, 白話文版) [13]

如果只砍伐樹,而不斷除它堅固的樹根,則樹會再生;同理,如果不斷除愛欲的根本,則苦會一再生起。 (偈 338)

貪著愛欲的人,會被貪欲所襲捲,透過六根而產生的思緒,會使他(她)受苦,一如狂潮襲人。 (偈 339)

潮浪(貪欲)四處衝擊。蔓草也茂盛發芽,到處攀附 [dhp-a-340-note] ,看見蔓草擴散時,應該用智慧斷除它的根。 (偈 340)

欲樂無常。因此,沉緬欲樂,追求享樂的人,生滅不斷。 (偈 341)

沉溺愛欲的人時時驚駭,如同落入陷阱的野兔,他們受到煩惱和五蓋的緊緊纏縛,長期輪迴受苦。 (偈 342)

耽於愛欲的人時時驚駭,如同陷阱內的野兔。因此,志求涅槃的比丘應該棄除貪欲。 (偈 343)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一切意流衍,愛結如葛藤,唯慧分別見,能斷意根原T4,571a
  2. 法句譬喻經:一切意流衍,愛結如葛藤,,唯慧分別見,能斷意根原T4,601b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CUT OFF CRAVING WITH WISDOM

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

339-340 [ThaniSFn-V340]

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

They flow every which way, the streams,
but the sprouted creeper stays
     in place.
Now, seeing that the creeper's arisen,
cut through its root
with discernment.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
340
A river courses far and wide:
The creeping vine, where it sprouts it abides. [VaradoFn-V340]
So, seeing clinging’s vine-like shoots,
With wisdom cut it at the root.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 340 The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.
英譯(Cited from DLMBS) [12]
DhP 340
The streams flow everywhere. The creeper sprung up and stands firm.
Having seen that creeper grown, cut off its root with your wisdom. [DLMBSFn-V340]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 340
Dhammapada Dhp. 341
巴利原典 (PTS) [1]
341. Saritāni sinehitāni ca somanassāni bhavanti jantuno
Te sātasitā sukhesino te ve jāti jarūpagā narā.
巴利原典 (CSCD) [2]
341. Saritāni sinehitāni ca, somanassāni bhavanti jantuno;
Te sātasitā sukhesino, te ve jātijarūpagā narā.
漢譯( 了參 法師 譯, 文言文版) [3] 三四一 世喜悅(欲)滋潤,亦喜馳逐六塵。彼雖向樂求樂,但唯得於生滅。 [MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
341 流向(欲樂)及被貪愛滋潤,於眾生生起愉悅。
那些依著欲樂追求快樂的人,必須遭受生與老。
漢譯(周金言 譯, 白話文版) [13]

如果只砍伐樹,而不斷除它堅固的樹根,則樹會再生;同理,如果不斷除愛欲的根本,則苦會一再生起。 (偈 338)

貪著愛欲的人,會被貪欲所襲捲,透過六根而產生的思緒,會使他(她)受苦,一如狂潮襲人。 (偈 339)

潮浪(貪欲)四處衝擊。蔓草也茂盛發芽,到處攀附 [dhp-a-340-note] ,看見蔓草擴散時,應該用智慧斷除它的根。 (偈 340)

欲樂無常。因此,沉緬欲樂,追求享樂的人,生滅不斷。 (偈 341)

沉溺愛欲的人時時驚駭,如同落入陷阱的野兔,他們受到煩惱和五蓋的緊緊纏縛,長期輪迴受苦。 (偈 342)

耽於愛欲的人時時驚駭,如同陷阱內的野兔。因此,志求涅槃的比丘應該棄除貪欲。 (偈 343)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:夫從愛潤澤,思想為滋蔓,愛欲深無底,老死是用增T4,571a
  2. 法句譬喻經:夫從愛潤澤,思想為滋蔓,愛欲深無底,老死是用增T4,601b
  3. 出曜經:夫從愛潤澤,思想為滋蔓,愛欲深無底,老死是用增T4,633b
  4. 法集要頌經:夫貪愛潤澤,思想為滋蔓,貪欲深無底,老死是用增T4,778b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ATTACHMENT TO SENSUAL PLEASURES LEAD TO BIRTH AND DECAY

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

341 [ThaniSFn-V341]

Loosened & oiled
are the joys of a person.
People, bound by enticement,
looking for ease:
to birth & aging they go.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
341
The sensual happiness of beings arises in accordance with the flow of desire. [VaradoFn-V341]
Attached to pleasure, seeking bliss, beings suffer birth and old age.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 341 A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.
英譯(Cited from DLMBS) [12]
DhP 341
People experience joy that is flowing in from the senses and is full of desires.
Those people attached to pleasure and desiring happiness, will undergo birth and old age. [DLMBSFn-V341]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 341
Dhammapada Dhp. 342
巴利原典 (PTS) [1]
342. Tasiṇāya purakkhatā pajā parisappanti saso'va bādhito
Saṃyojanasaṅgasattā dukkhamupenti punappunaṃ cirāya.
巴利原典 (CSCD) [2]
342. Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito [bādhito (bahūsu)];
Saṃyojanasaṅgasattakā, dukkhamupenti punappunaṃ cirāya.
漢譯( 了參 法師 譯, 文言文版) [3] 三四二 隨逐愛欲人,馳迴如網兔。纏縛於(煩惱),再再長受苦。 [MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
342 被渴愛領導的人,如落網野兔驚慌。
被結與執著緊綁,需長期一再受苦。
漢譯(周金言 譯, 白話文版) [13]

如果只砍伐樹,而不斷除它堅固的樹根,則樹會再生;同理,如果不斷除愛欲的根本,則苦會一再生起。 (偈 338)

貪著愛欲的人,會被貪欲所襲捲,透過六根而產生的思緒,會使他(她)受苦,一如狂潮襲人。 (偈 339)

潮浪(貪欲)四處衝擊。蔓草也茂盛發芽,到處攀附 [dhp-a-340-note] ,看見蔓草擴散時,應該用智慧斷除它的根。 (偈 340)

欲樂無常。因此,沉緬欲樂,追求享樂的人,生滅不斷。 (偈 341)

沉溺愛欲的人時時驚駭,如同落入陷阱的野兔,他們受到煩惱和五蓋的緊緊纏縛,長期輪迴受苦。 (偈 342)

耽於愛欲的人時時驚駭,如同陷阱內的野兔。因此,志求涅槃的比丘應該棄除貪欲。 (偈 343)

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:眾生愛纏裹,猶兔在於罝,為結使所纏,數數受苦惱T4,633c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FETTERED BY CRAVING THEY COME TO GRIEF

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

342-343

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

Encircled with craving,
people hop round & around
like a rabbit caught in a snare.
  So a monk
should dispel   craving,
should aspire   to dispassion
  for himself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
342
When a person's entangled by craving,
He quails like a trapped mountain hare:
Held tightly by fetters and clinging,
For long he’ll meet grief and despair.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 342 Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
英譯(Cited from DLMBS) [12]
DhP 342
People followed by thirst crawl around like a captured hare.
Bound by the bonds of the Ten Fetters, they will undergo suffering again and again, for a long time. [DLMBSFn-V342]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 342
Dhammapada Dhp. 343
巴利原典 (PTS) [1]
343. Tasiṇāya purakkhatā pajā parisappanti saso'va bādhito
Tasmā tasiṇaṃ vinodaya bhikkhu ākaṅkhī virāgamattano.
巴利原典 (CSCD) [2]
343. Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito;
Tasmā tasiṇaṃ vinodaye, ākaṅkhanta [bhikkhū ākaṅkhī (sī.), bhikkhu ākaṅkhaṃ (syā.)] virāgamattano.
漢譯( 了參 法師 譯, 文言文版) [3] 三四三 隨逐愛欲人,馳迴如網兔。比丘求無欲,故須自離欲。 [LChnFn24-04][MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
343 被渴愛領導的人,如落網野兔驚慌。
故想讓己離欲者,他應該去除渴愛。
漢譯(周金言 譯, 白話文版) [13]

如果只砍伐樹,而不斷除它堅固的樹根,則樹會再生;同理,如果不斷除愛欲的根本,則苦會一再生起。 (偈 338)

貪著愛欲的人,會被貪欲所襲捲,透過六根而產生的思緒,會使他(她)受苦,一如狂潮襲人。 (偈 339)

潮浪(貪欲)四處衝擊。蔓草也茂盛發芽,到處攀附 [dhp-a-340-note] ,看見蔓草擴散時,應該用智慧斷除它的根。 (偈 340)

欲樂無常。因此,沉緬欲樂,追求享樂的人,生滅不斷。 (偈 341)

沉溺愛欲的人時時驚駭,如同落入陷阱的野兔,他們受到煩惱和五蓋的緊緊纏縛,長期輪迴受苦。 (偈 342)

耽於愛欲的人時時驚駭,如同陷阱內的野兔。因此,志求涅槃的比丘應該棄除貪欲。 (偈 343)

漢譯(相當之古漢譯對應經典) [5] (參考:眾生為愛使,染著三有中,方便求解脫,須權乃得出。—— 出曜經 T4,633c [NandFn24-01]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO DESIRES PASSIONLESSNESS SHOULD DISCARD CRAVING

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

342-343 [ThaniSFn-V343]

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

Encircled with craving,
people hop round & around
like a rabbit caught in a snare.
  So a monk
should dispel   craving,
should aspire   to dispassion
  for himself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
343
When a person’s entangled by craving,
He quails like a trapped mountain hare.
So, if he is longing for freedom,
A bhikkhu should craving forswear.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 343 Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.
英譯(Cited from DLMBS) [12]
DhP 343
People followed by thirst crawl around like a captured hare.
Therefore you should remove thirst and wish for being free of passions yourselves. [DLMBSFn-V343]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 343
Dhammapada Dhp. 344
巴利原典 (PTS) [1]
344. Yo nibbanatho+ vanādhimutto vanamutto vanameva dhāvati
Taṃ puggalametha passatha mutto bandhanameva dhāvati.
巴利原典 (CSCD) [2]
344. Yo nibbanatho vanādhimutto, vanamutto vanameva dhāvati;
Taṃ puggalametha passatha, mutto bandhanameva dhāvati.
漢譯( 了參 法師 譯, 文言文版) [3] 三四四 捨欲喜林間,離欲復向欲,當觀於此人;解縛復向縛。 [LChnFn24-06][LChnFn24-05][MettFn24-06][MettFn24-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
344 捨離家林而樂於森林,解脫家林又跑回該林;
你們來看看這個人吧,脫離後又跑回該束縛。
漢譯(周金言 譯, 白話文版) [13] 離開欲望的叢林(世間的生活),加入修行的叢林(出家為比丘);一旦脫離世間的生活,卻又返回欲望的叢林(出家後又還俗),看啊!這位脫離繫縛,卻又回頭再受繫縛的人。 (偈344)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:非園脫於園,脫園復就園,當復觀此人,脫縛復就縛T4,739b
  2. 法集要頌經:非園脫於園,脫園復就園,當復觀此人,脫縛復就縛T4,791c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

IT IS FOOLISH TO RETURN TO WORLDLY LIFE

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

344

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

Come and examine the person, once free,
Returning himself to captivity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 344 He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.
英譯(Cited from DLMBS) [12]
DhP 344
Imagine somebody who is free from the householder's life, inclined to live as a monk. Then, free of the forest of the householder's life, he runs back to it.
Come and look at that person! After being set free, he runs back to the bond! [DLMBSFn-V344]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 344
Dhammapada Dhp. 345
巴利原典 (PTS) [1]
345. Na taṃ daḷhaṃ bandhanamāhu dhīrā
Yadāyasaṃ dārujaṃ babbajañca
Sārattarattā maṇikuṇḍalesu
Puttesu dāresu ca yā apekhā.
巴利原典 (CSCD) [2]
345. Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca [dārūjaṃ babbajañca (sī. pī.)];
Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.
漢譯( 了參 法師 譯, 文言文版) [3] 三四五 鐵木麻作者,智說非堅縛。迷戀妻子財,(是實)為堅(縛)。 [MettFn24-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
345-346 由鐵、木與麻繩所造的束縛,賢者們不說它是堅固的束縛。
對寶石、首飾(耳環)、兒女與妻子的渴望及樂於貪著,
他們說這個才是堅固的束縛。它把人拖下(惡道),
雖柔軟卻難以解除。賢者切斷它出家去,無欲無求斷除欲樂。
漢譯(周金言 譯, 白話文版) [13]

智者明白,鐵、木、或麻所作的束縛不夠堅固,對珠寶、裝飾、兒女或妻子的貪愛才是真正的束縛。 (偈 345 )

智者明白這些貪欲 [dhp-a-346-note] 是堅牢的束縛,它們雖然外表看似鬆弛,但實際上卻難以解困。智者斷除這些貪欲,不再貪愛,而出離世間(出家修行)。 (偈 346 )

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖獄有鉤鍱,慧人不謂牢,愚見妻子息,染著愛甚牢T4,571a
  2. 法句譬喻經:雖獄有鈎鍱,慧人不謂牢,愚見妻子飾,染著愛甚牢T4,602a
  3. 出曜經:堅材鐵銅錫,此牢不為固,好染著彼色,此牢最為固T4,628b
  4. 法集要頌經:愚迷貪愛慾,戀著於妻子,為愛染纏縛,堅固難出離T4,778a
5. 雜含1235:非繩鏁杻械,名曰堅固縛,染污心顧念,錢財寶妻子。是縛長且固,雖緩難可脫,慧者不顧念,世間五欲樂,是則斷諸縛,安隱永超世T2,338b
6. 別雜62:王者繫縛人,以鐵木及繩,賢聖觀斯事,深知非牢縛。若戀於妻子,錢財及珍寶,如是繫縛人,堅牢過於彼。妻子及財寶,愚人生繫著,其實如瀑流,漂沒諸凡夫,是以宜速逝,趣向於解脫T2,395b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ATTACHMENT TO WORLDLY OBJECTS IS FAR STRONGER THAN IRON CHAINS

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

345-347

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

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

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

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

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

The wise thus proceed
These bonds having severed,
Free of all longing
And rid of sense pleasure.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 345 Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.
英譯(Cited from DLMBS) [12]
DhP 345
That fetter is not really strong, say the wise,
that is made of iron, wood or grass.
Strong infatuation with gems and ornaments,
whatever longing there is for sons and wives,
[continued in DhP 346] [DLMBSFn-V345]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 345
Dhammapada Dhp. 346
巴利原典 (PTS) [1]
346. Etaṃ daḷhaṃ bandhanamāhu dhīrā
Ohārinaṃ sithilaṃ duppamuñcaṃ
Etampi chetvāna paribbajanti
Anapekkhino kāmasukhaṃ pahāya.
巴利原典 (CSCD) [2]
346. Etaṃ daḷhaṃ bandhanamāhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ;
Etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāya.
漢譯( 了參 法師 譯, 文言文版) [3] 三四六 能引墮落者,智說為堅縛。彼雖似寬緩,而實難解脫。斷此無著者,捨欲而出家。 [MettFn24-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
345-346 由鐵、木與麻繩所造的束縛,賢者們不說它是堅固的束縛。
對寶石、首飾(耳環)、兒女與妻子的渴望及樂於貪著,
他們說這個才是堅固的束縛。它把人拖下(惡道),
雖柔軟卻難以解除。賢者切斷它出家去,無欲無求斷除欲樂。
漢譯(周金言 譯, 白話文版) [13]

智者明白,鐵、木、或麻所作的束縛不夠堅固,對珠寶、裝飾、兒女或妻子的貪愛才是真正的束縛。 (偈 345 )

智者明白這些貪欲 [dhp-a-346-note] 是堅牢的束縛,它們雖然外表看似鬆弛,但實際上卻難以解困。智者斷除這些貪欲,不再貪愛,而出離世間(出家修行)。 (偈 346 )

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:慧說愛為獄,深固難得出,是故當斷棄,不視欲能安T4,571a
  2. 法句譬喻經:慧說愛為獄,深固難得出,是故當斷棄,不視欲能安T4,602a
  3. 出曜經:縛中牢固者,流室緩難解,能斷此為要,不觀斷欲愛T4,628c
  4. 法集要頌經:賢聖示愛慾,莊嚴諸眷屬,遠離於妻子,堅固能利益。貪欲難解脫,離欲真出家,不貪受快樂,智者無所欲T4,778a
5. 雜含1235:非繩鏁杻械,名曰堅固縛,染污心顧念,錢財寶妻子。是縛長且固,雖緩難可脫,慧者不顧念,世間五欲樂,是則斷諸縛,安隱永超世T2,338b
6. 別雜62:王者繫縛人,以鐵木及繩,賢聖觀斯事,深知非牢縛。若戀於妻子,錢財及珍寶,如是繫縛人,堅牢過於彼。妻子及財寶,愚人生繫著,其實如瀑流,漂沒諸凡夫,是以宜速逝,趣向於解脫T2,395b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RENOUNCE SENSUAL PLEASURES

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

345-347 [ThaniSFn-V346]

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

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

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

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

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

The wise thus proceed
These bonds having severed,
Free of all longing
And rid of sense pleasure.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 346 That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
英譯(Cited from DLMBS) [12]
DhP 346
That fetter is really strong, say the wise,
it seems loose, but it leads you astray and is difficult to be freed from.
Having cut off this fetter, those without desire wander about as monks,
having abandoned all sensual pleasures. [DLMBSFn-V346]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 346
Dhammapada Dhp. 347
巴利原典 (PTS) [1]
347. Ye rāgarattānupatanti sotaṃ
Sayaṃ kataṃ makkaṭako'va jālaṃ
Etampi chetvāna vajanti dhīrā
Anapekkhino sabbadukkhaṃ pahāya.
巴利原典 (CSCD) [2]
347. Ye rāgarattānupatanti sotaṃ, sayaṃkataṃ makkaṭakova jālaṃ;
Etampi chetvāna vajanti dhīrā, anapekkhino sabbadukkhaṃ pahāya.
漢譯( 了參 法師 譯, 文言文版) [3] 三四七 彼耽於欲隨(欲)流,投自結網如蜘蛛。斷此(縛)而無著者,離一切苦而遨遊。 [LChnFn24-07][MettFn24-09][NandFn24-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
347 追隨欲樂者墮回欲流,如蜘蛛回自己結的網。
賢者們切斷它後離去,無欲無求斷除一切苦。
漢譯(周金言 譯, 白話文版) [13] 耽溺愛欲的人,無法自拔,如同結網自陷的蜘蛛;智者斷除貪欲,堅定出離,解脫一切苦。 (偈 347)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:以婬樂自裹,譬如蠶作繭,智者能斷棄,不盻除眾苦T4,571a
  2. 法句譬喻經:以婬樂自裹,譬如蠶作繭,智者能斷棄,不眄除眾苦T4,602b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE LUSTFUL ARE CAUGHT IN THEIR OWN WEB

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

345-347

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

Those smitten with passion
     fall back
into a self-made stream,
like a spider snared in its web.
But, having cut it, the enlightened set forth,
free of longing, abandoning
  all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
347
Those flowing with lust will fall into its current,
Like into its web a spider might plummet.
Removing their passion, the wise thus proceed
Without any longings, from sorrowing freed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 347 Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.
英譯(Cited from DLMBS) [12]
DhP 347
Those who are excited by passion fall into the current
as if a spider would fall into his own web.
Having cut off this, the wise ones without desires wander about as monks,
having abandoned all suffering. [DLMBSFn-V347]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 347
Dhammapada Dhp. 348
巴利原典 (PTS) [1]
348. Muñca pure muñca pacchato majjhe muñca bhavassa pāragū
Sabbattha vimuttamānaso na puna jātijaraṃ upehisi.
巴利原典 (CSCD) [2]
348. Muñca pure muñca pacchato, majjhe muñca bhavassa pāragū;
Sabbattha vimuttamānaso, na punaṃ jātijaraṃ upehisi.
漢譯( 了參 法師 譯, 文言文版) [3] 三四八 捨過現未來,而渡於彼岸。心解脫一切,不再受生老。 [LChnFn24-08][LChnFn24-09][MettFn24-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
348 放下過去放下未來、放下現在達到彼岸。
心已經解脫了一切,你將不再經歷生老。
漢譯(周金言 譯, 白話文版) [13] 斷除對過去、未來和現在五蘊的貪著,不再受後有(不再輪迴),心中解脫所有緣起法,就可以不再生滅了。 (偈348)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:捨前捨後,捨間越有,一切盡捨,不受生老T4,752c
  2. 法集要頌經:捨前及捨後,捨間越於有,一切盡皆捨,不復受生老T4,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RELEASE YOUR MIND

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

348 [ThaniSFn-V348]

Gone to the beyond of becoming,
  you let go of in front,
    let go of behind,
    let go of between.
With a heart everywhere let-go,
you don't come again to birth
    & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
348
Let go of what’s been and whatever’s foreseen,
And let go of the present which stands in between.
Having left all becoming, with mind well-released,
Then returning to birth and old-age, you will cease.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 348 Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.
英譯(Cited from DLMBS) [12]
DhP 348
Let go of the past, let go of the future.
Let go of the present. When you cross over to the other shore of existence,
and your mind will be completely free,
you will never again come to birth and aging. [DLMBSFn-V348]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 348
Dhammapada Dhp. 349
巴利原典 (PTS) [1]
349. Vitakkapamathitassa jantuno tibbarāgassa subhānupassino
Bhiyyo taṇhā pavaḍḍhati esa kho daḷhaṃ karoti bandhanaṃ.
巴利原典 (CSCD) [2]
349. Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;
Bhiyyo taṇhā pavaḍḍhati, esa kho daḷhaṃ [esa gāḷhaṃ (ka.)] karoti bandhanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三四九 惡想所亂者,求樂欲熾然,彼欲倍增長,自作堅牢縛。 [MettFn24-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
349 對於被(惡)念激盪、渴愛很強、觀看淨美的人,
其貪愛不斷增長。他的確把此束縛做得堅固。
漢譯(周金言 譯, 白話文版) [13]

惡念不斷,欲望熾然,追求歡樂的人,貪愛不斷增長,煩惱(魔)因此繫縛更緊。 (偈 349)

棄除惡念,觀身不淨,正念現前的人,滌除所有的貪愛,不再為煩惱(魔)所繫縛。 (偈 350)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心念放逸者,見婬以為淨,恩愛意盛增,從是造獄牢T4,571a
  2. 法句譬喻經:心念放逸者,見婬以為淨,恩愛意盛增,從是造獄牢T4,602b
  3. 出曜經:夫人無止觀,多欲觀清淨,倍增生愛著,縛結遂固深T4,632b
  4. 法集要頌經:極貪善顯現,有情懷疑慮,若復增貪意,自作堅固縛T4,778b
5. 瑜伽:眾生尋思所鑽搖,猛利貪欲隨觀妙,倍增染愛而流轉,便能自為堅固縛T30,379b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CRAVING GROWS IN THE PASSIONATE

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

349-350

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

But one who delights
  in the stilling of thinking,
always  mindful
         cultivating
  a focus on the foul:
He's the one
  who will make an end,
the one who will cut Mara's bond.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
349
Whoever by fanciful thinking’s oppressed,
Full of strong passions, with beauty obsessed,
He generates craving, he cultivates lust,
That person indeed makes his fetters robust.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 349 If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
英譯(Cited from DLMBS) [12]
DhP 349
The thirst of a person who has confused thoughts, is strongly passionate and contemplates only the pleasant things
will only grow more. Such a person makes his fetters stronger. [DLMBSFn-V349]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 349
Dhammapada Dhp. 350
巴利原典 (PTS) [1]
350. Vitakkupasame ca yo rato asubhaṃ bhāvayati sadā sato
Esa kho vyantikāhiti esa checchati mārabandhanaṃ.
巴利原典 (CSCD) [2]
350. Vitakkūpasame ca [vitakkūpasameva (ka.)] yo rato, asubhaṃ bhāvayate sadā sato;
Esa [eso (?)] kho byanti kāhiti, esa [eso (?)] checchati mārabandhanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五0 喜離惡想者,常念於不淨。當除於愛欲,不為魔羅縛。 [MettFn24-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
350 樂於止息(惡)念、培育不淨、永遠正念的人,
他的確能夠斷除它。此人將會斷除魔王的束縛。
漢譯(周金言 譯, 白話文版) [13]

惡念不斷,欲望熾然,追求歡樂的人,貪愛不斷增長,煩惱(魔)因此繫縛更緊。 (偈 349)

棄除惡念,觀身不淨,正念現前的人,滌除所有的貪愛,不再為煩惱(魔)所繫縛。 (偈 350)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:覺意滅婬者,常念欲不淨,從是出邪獄,能斷老死患T4,571a
  2. 法句譬喻經:覺意滅婬者,常念欲不淨,從是出邪獄,能斷老死患T4,602b
  3. 出曜經:若有樂止觀,專意念不淨,愛此便得除,如此消滅結T4,632c
  4. 法集要頌經:離貪善觀察,疑慮得消除,棄捨彼貪愛,堅固縛自壞T4,778b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE MINDFUL END CRAVING

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

349-350 [ThaniSFn-V350]

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

But one who delights
  in the stilling of thinking,
always  mindful
         cultivating
  a focus on the foul:
He's the one
  who will make an end,
the one who will cut Mara's bond.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
350
Whoever’s devoted to calming his thinking,
Who’s mindful of bodily aspects unpleasing,
That person erases his sensual ardour:
He shatters asunder the fetters of Mara.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 350 If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
英譯(Cited from DLMBS) [12]
DhP 350
Who is devoted to calming of thoughts,
meditates on impurity, is always mindful,
such a person will put an end to craving.
Such a person will cut off the fetters of Mara. [DLMBSFn-V350]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 350
Dhammapada Dhp. 351
巴利原典 (PTS) [1]
351. Niṭṭhaṃ gato asantāsī vītataṇho anaṅgaṇo
Acchindi bhavasallāni antimo'yaṃ samussayo.
巴利原典 (CSCD) [2]
351. Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo;
Acchindi bhavasallāni, antimoyaṃ samussayo.
漢譯( 了參 法師 譯, 文言文版) [3] 三五一 達究竟處無畏,離愛欲無垢穢,斷除生有之箭,此為彼最後身。 [LChnFn24-10][LChnFn24-11][MettFn24-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
351 已達目的無畏懼、無貪愛無染的人,
已切斷生命之刺,這是他最後一身。
漢譯(周金言 譯, 白話文版) [13]

阿羅漢無所畏懼,遠離愛欲、貪癡,去除生命的刺痛,不復受有,今生是他們的最後身。 (偈 351)

脫離欲望,不染著;明白四無礙解,正確理解佛法的人,今生是他們的最後身,是有大智慧的大丈夫。 (偈 352)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:無欲無有畏,恬惔無憂患,欲除使結解,是為長出淵T4,571b
  2. 法句譬喻經:無欲無有畏,恬惔無憂患,欲除使結解,是為長出淵T4,603b
3. 大婆沙:已到究竟者,無怖無疑悔,永拔有箭故,彼住後邊身T27,173a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO IS FREE FROM CRAVING IS IN HIS FINAL LIFE

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

351-352

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

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

351

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

阿羅漢無所畏懼,遠離愛欲、貪癡,去除生命的刺痛,不復受有,今生是他們的最後身。 (偈 351)

脫離欲望,不染著;明白四無礙解,正確理解佛法的人,今生是他們的最後身,是有大智慧的大丈夫。 (偈 352)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:盡道除獄縛,一切此彼解,已得度邊行,是為大智士T4,571b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE NON-ATTACHED PERSON IS A GREAT SAGE

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

351-352 [ThaniSFn-V352]

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

Free from craving,
ungrasping,
astute in expression,
knowing the combination of sounds —
which comes first & which after.
He's called a
  last-body
  greatly discerning
  great man.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
352
Whoever’s adept at linguistics,
Proficient in words and semantics,
And skilled in phonetics,
An expert in syntax,
Whose craving and clinging’s destroyed:
“A great intellect”,
“The salt of the earth”,
“A last-body person” is called. [VaradoFn-V352]
英譯(Translated from the Pali by Friedrich Max Müller) [10] 352 He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.
英譯(Cited from DLMBS) [12]
DhP 352
If one who is without thirst, free of attachments and skilled in the language of the scriptures
should know the arrangement of the texts in the right sequence,
he then is known as a great person of great wisdom, living his last life. [DLMBSFn-V352]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 352
Dhammapada Dhp. 353
巴利原典 (PTS) [1]
353. Sabbābhibhū sabbavidū'hamasmi
Sabbesu dhammesu anūpalitto
Sabbañjaho taṇhakkhaye vimutto
Sayaṃ abhiññāya kamuddiseyyaṃ.
巴利原典 (CSCD) [2]
353. Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;
Sabbañjaho taṇhakkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五三  我降伏一切,我了知一切。一切法無染,離棄於一切,滅欲得解脫,自證誰稱師? [LChnFn24-13] 、 [MettFn24-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
353 已征服一切,我是一切知,
對於一切法,完全沒執著,
捨棄了一切,滅愛而解脫,
我自己親證,應稱誰為師?
漢譯(周金言 譯, 白話文版) [13] 我已經克服一切,已經明白一切,一切法都不染著;我離棄一切,去除所有煩惱,證得阿羅漢果,我親自證得四聖諦,誰是我老師? (偈 353)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若覺一切法,能不著諸法,一切愛意解,是為通聖意T4,571b
  2. 出曜經:最正覺自得,不染一切法,一切智無畏,自然無師保T4,716b
  3. 法集要頌經:自獲正覺最無等,不染世間一切法,具一切智力無畏,自然無師亦無證。自獲正覺最無等,不染一切世間法,具一切智力無畏,自然無師無保證T4,787b
  4. 法句喻:八正覺自得,無離無所染,愛盡破欲網,自然無師受。我行無師保,志獨無伴侶,積一得作佛,從是通聖道T4,594b
5. 中含:我最上最勝,不著一切法,諸愛盡解脫,自覺誰稱師。無等無有勝,自覺無上覺,如來天人師,普知成就力T1,777b
6. 五分:一切智為最,無累無所染,我行不由師,自然通聖道。唯一無有等,能令世安隱,當於波羅奈,擊甘露法鼓T22,104a
7. 四分:一切智為上,一切欲愛解,自然得解悟,云何從人學?我亦無有師,亦復無等侶,世間唯一佛,澹然常安隱。我是世無著,我為世間最,諸天及世人,無有與我等,欲於波羅奈,轉無上法輪,世間皆盲冥,當擊甘露鼓T22,787c
8. 有部破僧事:我今不從師受業,亦無比類同於我,世間所應開覺者,唯我一人善能曉。一切通達超出世,而於諸法無所著,咸皆棄捨證解脫,自然覺悟不從師。既無有人類於我,所以自然覺一切,如來天人大導師,已證一切智力具T23,127a
9. 雜含1071:悉映於一切,悉知諸世間,不著一切法,悉離一切愛。如是樂住者,我說為一住T2,278b
10. 別雜:一切世間,我悉知之,捨棄一切,盡諸愛結。如此勝法,名為獨住T2,376b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE OMNISCIENT ONE HAS NO TEACHER

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

353 [ThaniSFn-V353]

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

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

Having thus comprehended
All things by myself,
Then who could I say was my guide?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 353 'I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'
英譯(Cited from DLMBS) [12]
DhP 353
I have conquered all and know everything.
I am unstained by anything.
I have given up everything, freed through destruction of thirst.
I have found all out by myself; whom should I point out as my teacher? [DLMBSFn-V353]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 353
Dhammapada Dhp. 354
巴利原典 (PTS) [1]
354. Sabbadānaṃ dhammadānaṃ jināti
Sabbaṃ rasaṃ dhammaraso jināti
Sabbaṃ ratiṃ dhammaratī jināti
Taṇhakkhayo sabbadukkhaṃ jināti.
巴利原典 (CSCD) [2]
354. Sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti;
Sabbaratiṃ dhammarati jināti, taṇhakkhayo sabbadukkhaṃ jināti.
漢譯( 了參 法師 譯, 文言文版) [3] 三五四 諸施法施勝;諸味法味勝;諸喜法喜勝;除愛勝諸苦。 [MettFn24-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
354 法施勝過一切施;法味勝過一切味;
法樂勝過一切樂;愛毀戰勝一切苦。
漢譯(周金言 譯, 白話文版) [13]
所有的布施中,法施最殊勝,
所有的味道中,法味最佳,
所有的喜悅中,法喜最喜悅,
毫無貪愛的人,克服所有的苦惱。 (偈354)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:眾施經施勝,眾味道味勝,眾樂法樂勝,愛盡勝眾苦T4,571b
  2. 出曜經:眾施法施勝,眾樂法樂上,眾力忍力最,愛盡苦諦妙T4,735c
  3. 法集要頌經:眾施法施勝,眾樂法樂上,眾力忍力最,愛盡圓寂樂T4,791a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE GIFT OF TRUTH EXCELS ALL OTHER GIFTS

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

354 [ThaniSFn-V354]

A gift of Dhamma conquers   all gifts;
the taste of Dhamma,            all tastes;
a delight in Dhamma,            all delights;
the ending of craving,      all suffering
                             & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
354
The giving of Dhamma surpasses all gifts;
The pleasure of Dhamma surpasses all bliss;
The flavour of Dhamma, of tastes, is the chief;
For in conquering craving, one conquers all grief.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 354 The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.
英譯(Cited from DLMBS) [12]
DhP 354
The gift of Dharma conquers all gifts.
The taste of Dharma excels all tastes.
The joy of Dharma excels all joys.
The destruction of thirst conquers all suffering. [DLMBSFn-V354]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 354
Dhammapada Dhp. 355
巴利原典 (PTS) [1]
355. Hananti bhogā dummedhaṃ no ve pāragavesino
Bhogataṇhāya dummedho hanti aññe'va attanā.
巴利原典 (CSCD) [2]
355. Hananti bhogā dummedhaṃ, no ca pāragavesino;
Bhogataṇhāya dummedho, hanti aññeva attanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五五 財富毀滅愚人,決非求彼岸者。愚人為財欲害,自害如(害)他人。 [MettFn24-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
355 財富毀滅智慧低劣者,但毀不了尋求彼岸者。
愚人因貪財毀滅自己,如毀他人般毀了自己。
漢譯(周金言 譯, 白話文版) [13]
財富毀滅愚癡的人,
但無法摧毀追求彼岸(渴望證得涅槃)的人,
愚癡的人貪愛財富,不只毀滅自己,也害了別人。 (偈 355)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚以貪自縛,不求度彼岸,貪為財愛故,害人亦自害T4,571b
  2. 法句譬喻經:愚以貪自縛,不求度彼岸,貪為財愛故,害人亦自害T4,603a
  3. 出曜經:愚以貪自縛,不求度彼岸,貪為財愛故,害人亦自害T4,630b
  4. 法集要頌經:愚以貪自縛,不求度彼岸,貪財為愛欲,害人亦自縛T4,778b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RICHES RUIN THE IGNORANT

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

355

Riches ruin the man
weak in discernment,
but not those who seek
  the beyond.
Through craving for riches
the man weak in discernment
     ruins himself
as he would others.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
355
Wealth will surely harm the witless,
Not the seekers of the Deathless.
Fools, in craving revenue,
Will harm themselves and others too.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 355 Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
英譯(Cited from DLMBS) [12]
DhP 355
Possessions hurt the stupid, but not those who are in search for the opposite shore of suffering.
With his thirst for possessions the fool hurts the others as well as himself. [DLMBSFn-V355]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 355
Dhammapada Dhp. 356
巴利原典 (PTS) [1]
356. Tiṇadosāni khettāni rāgadosā ayaṃ pajā
Tasmā hi vītarāgesu dinnaṃ hoti mahapphalaṃ.
巴利原典 (CSCD) [2]
356. Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;
Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五六 雜草害田地,貪欲害世人。施與離貪者,故得大果報。 [MettFn24-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
356 雜草損壞了田地;貪欲損壞了眾生。
因此施予離貪者,必將獲得大果報。
漢譯(周金言 譯, 白話文版) [13]
雜草使田地荒蕪,欲望害了世人,
因此,布施遠離欲望的人,可以得到大果報。 (偈 356)

雜草使田地荒蕪,瞋恚害了世人,
因此,布施沒有瞋恚心的人,可以得到大果報。 (偈 357)

雜草使田地荒蕪,愚癡害了世人,
因此,布施不愚癡的人,可以得到大果報。* (偈 358)

雜草使田地荒蕪,貪愛害了世人,
因此,布施沒有貪愛的人,可以得到大果報。 (偈 359)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愛欲意為田,婬怨癡為種,故施度世者,得福無有量T4,571b
  2. 法句譬喻經:愛欲意為田,婬怒癡為種,故施度世者,得福無有量T4,603a
  3. 出曜經:愛欲意為田,婬怒癡為種,故施度世者,得福無有量T4,705b
  4. 法集要頌經:愛欲意為田,婬怒癡為種,故施度世者,得福無有量T4,785b
5. 大婆沙:貪欲壞眾生,如田有穢草,施無貪欲者,獲勝果無疑T27,142a
6. 大婆沙:若有貪等者,如有穢草田,故離貪等田,施者獲大果T27,487a
7. 舊婆沙:欲心壞眾生,如草敗良田,若施無欲者,必得於大果T28,110c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LUST IS THE BLEMISH OF MANKIND

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

356-359

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

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

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

Fields are spoiled by weeds;
people, by longing.
So what's given to those
free of longing
  bears great fruit.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
356
A flaw of crops is rust;
A flaw of men is lust.
Thus, fruits of gifts to him are great,
The one who’s rid of lustful states.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 356 The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.
英譯(Cited from DLMBS) [12]
DhP 356
Fields are ruined by weeds. This mankind is ruined by passions.
Therefore, what is given to those devoid of passions brings much fruit. [DLMBSFn-V356]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 356
Dhammapada Dhp. 357
巴利原典 (PTS) [1]
357. Tiṇadosāni khettāni dosadosā ayaṃ pajā
Tasmā hi vītadosesu dinnaṃ hoti mahapphalaṃ.
巴利原典 (CSCD) [2]
357. Tiṇadosāni khettāni, dosadosā ayaṃ pajā;
Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五七 雜草害田地,瞋恚害世人。施與離瞋者,故得大果報。 [MettFn24-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
357 雜草損壞了田地;瞋恨損壞了眾生。
因此施予離瞋者,必將獲得大果報。
漢譯(周金言 譯, 白話文版) [13]
雜草使田地荒蕪,欲望害了世人,
因此,布施遠離欲望的人,可以得到大果報。 (偈 356)

雜草使田地荒蕪,瞋恚害了世人,
因此,布施沒有瞋恚心的人,可以得到大果報。 (偈 357)

雜草使田地荒蕪,愚癡害了世人,
因此,布施不愚癡的人,可以得到大果報。* (偈 358)

雜草使田地荒蕪,貪愛害了世人,
因此,布施沒有貪愛的人,可以得到大果報。 (偈 359)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:猶如穢惡田,瞋恚滋蔓生,是故當離恚,施報無有量T4,705b
  2. 法集要頌經:猶如穢惡田,瞋恚滋蔓生,是故當離恚,施報無有量T4,785b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HATRED IS THE BLEMISH OF MANKIND

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

356-359

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

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

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

Fields are spoiled by weeds;
people, by longing.
So what's given to those
free of longing
  bears great fruit.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
357
A flaw of crops is blight;
A flaw of men is spite.
Thus, fruits of gifts to him are great,
The one who’s rid of spiteful states.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 357 The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.
英譯(Cited from DLMBS) [12]
DhP 357
Fields are ruined by weeds. This mankind is ruined by hatred.
Therefore, what is given to those devoid of hatred brings much fruit. [DLMBSFn-V357]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 357
Dhammapada Dhp. 358
巴利原典 (PTS) [1]
358. Tiṇadosāni khettāni mohadosā ayaṃ pajā
Tasmā hi vītamohesu dinnaṃ hoti mahapphalaṃ.
巴利原典 (CSCD) [2]
358. Tiṇadosāni khettāni, mohadosā ayaṃ pajā;
Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五八 雜草害田地,愚癡害世人。施與離癡者,故得大果報。 [MettFn24-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
358 雜草損壞了田地;愚痴損壞了眾生。
因此施予離痴者,必將獲得大果報。
漢譯(周金言 譯, 白話文版) [13]
雜草使田地荒蕪,欲望害了世人,
因此,布施遠離欲望的人,可以得到大果報。 (偈 356)

雜草使田地荒蕪,瞋恚害了世人,
因此,布施沒有瞋恚心的人,可以得到大果報。 (偈 357)

雜草使田地荒蕪,愚癡害了世人,
因此,布施不愚癡的人,可以得到大果報。* (偈 358)

雜草使田地荒蕪,貪愛害了世人,
因此,布施沒有貪愛的人,可以得到大果報。 (偈 359)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:猶如穢惡田,愚癡穢惡生,是故當離愚,獲報無有量T4,705c
  2. 法集要頌經:猶如穢惡田,愚癡滋蔓生,是故當離愚,獲報無有量T4,785b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DELUSION IS THE BLEMISH OF MANKIND

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

356-359

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

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

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

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

Taṇhāvaggo catuvīsatimo.

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

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

Taṇhāvaggo catuvīsatimo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

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

愛欲品第二十四竟

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

貪愛品第廿四完畢

漢譯(周金言 譯, 白話文版) [13]
雜草使田地荒蕪,欲望害了世人,
因此,布施遠離欲望的人,可以得到大果報。 (偈 356)

雜草使田地荒蕪,瞋恚害了世人,
因此,布施沒有瞋恚心的人,可以得到大果報。 (偈 357)

雜草使田地荒蕪,愚癡害了世人,
因此,布施不愚癡的人,可以得到大果報。* (偈 358)

雜草使田地荒蕪,貪愛害了世人,
因此,布施沒有貪愛的人,可以得到大果報。 (偈 359)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:猶如穢惡田,貪欲為滋蔓,是故當離貪,獲報無有量T4,706a
  2. 法集要頌經:猶如穢惡田,愛樂滋蔓生,是故當離愛,獲報無有量T4,785b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DESIRE IS THE BLEMISH OF MANKIND

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

356-359

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

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

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

Fields are spoiled by weeds;
people, by longing.
So what's given to those
free of longing
  bears great fruit.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
359
A flaw of fields is weeds;
A flaw of men is greed.
Thus, fruits of gifts to him are great,
The one who’s rid of greedy states.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 359 The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.
英譯(Cited from DLMBS) [12]
DhP 359
Fields are ruined by weeds. This mankind is ruined by desires.
Therefore, what is given to those devoid of desires brings much fruit. [DLMBSFn-V359]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 359
Dhammapada Dhp. 360
巴利原典 (PTS) [1]
  1. Bhikkhuvaggo.
360. Cakkhunā saṃvaro sādhu sādhu sotena saṃvaro
Ghāṇena saṃvaro sādhu sādhu jivhāya saṃvaro.
巴利原典 (CSCD) [2]

25. Bhikkhuvaggo

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

二十五:比丘品

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

漢譯( 敬法 法師 譯, 白話文版) [4]

第廿五:比丘品

360 克制眼是好的,克制耳是好的,
克制鼻是好的,克制舌是好的,
漢譯(周金言 譯, 白話文版) [13]

第二十五品--比丘品

善哉,調伏眼;善哉,調伏耳;
善哉,調伏鼻,善哉,調伏舌。 (偈 360)

善哉,調伏身;善哉,調伏口;
善哉,調伏意,善哉,調伏一切;
能夠調伏一切的比丘,解脫一切苦。 (偈 361)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:端目耳鼻口,身意常守正,,比丘行如是,可以免眾苦T4,572a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 25 The Bhikkhu Or The Mendicant

GUARD THE SENSES

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

Dhp XXV The Monk

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

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

Dhp XXV Monks

360-361 [ThaniSFn-V360-361]

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

Chapter 25 The Bhikkhu

360 &361

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

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

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

Chapter XXV: The Bhikshu (Mendicant)

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

英譯(Cited from DLMBS) [12]

Chapter 25: The Monk

DhP 360
Restraint over the eye is good. Good is restraint over the ear.
Restraint over the nose is good. Good is restraint over the tongue. [DLMBSFn-V360]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 360
Dhammapada Dhp. 361
巴利原典 (PTS) [1]
361. Kāyena saṃvaro sādhu sādhu vācāya saṃvaro
Manasā saṃvaro sādhu sādhu sabbattha saṃvaro
Sabbattha saṃvuto bhikkhu sabbadukkhā pamuccati.
巴利原典 (CSCD) [2]
361. Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;
Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;
Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三六一 善哉制於身。善哉制於語。善哉制於意。善哉制一切,制一切比丘,解脫一切苦。 [MettFn25-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
361 克制身是好的,克制語是好的,
克制意是好的,克制一切很好,
比丘全面克制,解脫了一切苦。
漢譯(周金言 譯, 白話文版) [13]
善哉,調伏眼;善哉,調伏耳;
善哉,調伏鼻,善哉,調伏舌。 (偈 360)

善哉,調伏身;善哉,調伏口;
善哉,調伏意,善哉,調伏一切;
能夠調伏一切的比丘,解脫一切苦。 (偈 361)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身意常守正,,比丘行如是,可以免眾苦T4,572b
  2. 出曜經:護身為善哉,護口善亦然,護意為善哉,護一切亦然,比丘護一切,能盡苦原際T4,662b
3. 增一阿含經:身行為善哉,口行亦復然,意行為善哉,一切亦如是,護口意清淨,身不為惡行,淨此三行跡,至仙無為處T2,604b
4. 增一阿含經:護口意清淨,身行亦清淨,淨此三行跡,修行仙人道T2,787b
5. 彌沙塞五分戒本T22,200a, 206b;五分比丘尼戒本T22,200a, 213c;摩訶僧祇律大比丘戒本T22,555c;摩訶僧祇比丘尼戒本T22,565a;十誦比丘波羅提木叉戒本T23,478c;十誦比丘尼波羅提木叉戒本T23,488b

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

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

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

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

HE WHO GUARDS HIS SENSES IS RELEASED FROM SORROW

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

360-361 [ThaniSFn-V360-361]

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

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

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

Restraining all conduct,
Restricting sensation,
A monk finds salvation
From grief and affliction.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 361 In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.
英譯(Cited from DLMBS) [12]
DhP 361
Restraint over the body is good. Good is restraint over the speech.
Restraint over the mind is good. Good is restraint everywhere.
The monk who is restrained everywhere will be freed from all suffering. [DLMBSFn-V361]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 361
Dhammapada Dhp. 362
巴利原典 (PTS) [1]
362. Hattha saññato pādasaññato
Vācāya saññato saññatuttamo
Ajjhattarato samāhito
Eko santusito tamāhu bhikkhuṃ.
巴利原典 (CSCD) [2]
362. Hatthasaṃyato pādasaṃyato, vācāsaṃyato saṃyatuttamo;
Ajjhattarato samāhito, eko santusito tamāhu bhikkhuṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三六二 調御手足及言語,調御最高(之頭首),心喜於禪住於定,獨居知足名比丘。 [MettFn25-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
362 制御手、制御足、制御語、完全制御自己、
善立於樂禪修、獨處與知足者,他們稱他為比丘。
漢譯(周金言 譯, 白話文版) [13]
調伏手、足及言語,調伏居於主宰地位的心,
內心喜悅、寂靜、獨處、知足的人,才是真比丘。 (偈362)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:手足莫妄犯,節言順所行,常內樂定意,守一行寂然T4,572a
  2. 出曜經:手足莫妄犯,節言慎所行,常內樂定意,守行謂比丘T4,765b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE FULLY CONTROLLED PERSON IS CALLED A BHIKKHU

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

362

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

362

If a monk is
          restrained in acts of hands and feet;
          restrained in speech and thought;
          inwardly joyful;
          composed;
          reclusive;
          easily contented;
he is really a monk.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 362 He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.
英譯(Cited from DLMBS) [12]
DhP 362
Who has control over his hands, feet
and speech, who is fully controlled,
with inward joy and firm,
in solitude and contented - him do people call a monk. [DLMBSFn-V362]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 362
Dhammapada Dhp. 363
巴利原典 (PTS) [1]
363. Yo mukhasaññato bhikkhu mantabhāṇī anuddhato
Atthaṃ dhammaṃ ca dīpeti madhuraṃ tassa bhāsitaṃ.
巴利原典 (CSCD) [2]
363. Yo mukhasaṃyato bhikkhu, mantabhāṇī anuddhato;
Atthaṃ dhammañca dīpeti, madhuraṃ tassa bhāsitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三六三 比丘調於語,善巧而寂靜,顯示法與義,所說甚和婉。 [MettFn25-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
363 制御自己的口嘴、言語有智心平靜、
解說法義的比丘,他的話是美妙的。
漢譯(周金言 譯, 白話文版) [13]
不造惡口業,內心寂靜,
並且能善巧解說法義的比丘,言語和婉。 (偈 363)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學當守口,寡言安徐,法義為定,言必柔軟T4,572a
  2. 法句經:解自抱損意,不躁言得中,義說如法說,是言柔軟甘T4,561c
  3. 出曜經:比丘抱損意,不躁言得忠,義說如法說,是言柔軟甘T4,666c
  4. 法集要頌經:苾芻挹損意,不躁言得忠,義說如法說,所語言柔軟T4,781b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SWEET IS HIS SPEECH WHO CONTROLS HIS TONGUE

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

363 [ThaniSFn-V363]

A monk restrained in his speaking,
giving counsel unruffled,
declaring the message & meaning:
  sweet is his speech.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
363
The words of a monk who’s restrained in his speech,
Whose advice is incisive, whose manner is meek,
Who illuminates Dhamma, both letter and spirit,
The words he delivers indeed are exquisite.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 363 The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.
英譯(Cited from DLMBS) [12]
DhP 363
Sweet is the speech of the monk, who has control over his mouth, speaks cleverly,
is not proud, and explains the Dharma and its meaning. [DLMBSFn-V363]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 363
Dhammapada Dhp. 364
巴利原典 (PTS) [1]
364. Dhammārāmo dhammarato dhammaṃ anuvicintayaṃ
Dhammaṃ anussaraṃ bhikkhu saddhammā na parihāyati.
巴利原典 (CSCD) [2]
364. Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;
Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.
漢譯( 了參 法師 譯, 文言文版) [3] 三六四 住法之樂園,喜法與隨法,思惟憶念法,比丘不復退。 [MettFn25-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
364 住於法、樂於法、思惟法、
憶念法的比丘不會從正法退離。 [CFFn25-01]
漢譯(周金言 譯, 白話文版) [13]
安住佛法,喜悅佛法,禪修佛法,
思惟憶念佛法的比丘,不退轉。 (偈 364)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:樂法欲法,思惟安法,比丘依法,正而不費T4,572a
  2. 出曜經:樂法欲法,思惟安法,比丘依法,正而不費T4,765b
  3. 法集要頌經:樂法意欲法,思惟安隱法,苾芻依法行,正而勿廢忘T4,796b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO FINDS PLEASURE IN THE DHAMMA DOES NOT FALL

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

364

Dhamma his dwelling,
Dhamma his delight,
a monk pondering Dhamma,
  calling Dhamma to mind,
does not fall away
from true Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
364
A monk who’s delighted
With Dhamma, devoted,
And Dhamma who weighs,
And Dhamma retains,
From Dhamma sublime
Shall never decline.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 364 He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.
英譯(Cited from DLMBS) [12]
DhP 364
The monk who is delighting in the Dharma, devoted to the Dharma, pondering the Dharma
and always bearing the Dharma in mind, will never fall away from the true Dharma. [DLMBSFn-V364]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 364
Dhammapada Dhp. 365
巴利原典 (PTS) [1]
365. Salābhaṃ nātimaññeyya nāññesaṃ pihayaṃ care
Aññesaṃ pihayaṃ bhikkhu samādhiṃ nādhigacchati.
巴利原典 (CSCD) [2]
365. Salābhaṃ nātimaññeyya, nāññesaṃ pihayaṃ care;
Aññesaṃ pihayaṃ bhikkhu, samādhiṃ nādhigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 三六五 莫輕自所得;莫羨他所得。比丘羨他(得),不證三摩地。 [MettFn25-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
365 不應輕視己所得,莫羨慕他人所得。
羨慕他人的比丘,他不會獲得定力。
漢譯(周金言 譯, 白話文版) [13]
不要輕蔑自己所有的東西,不要羨慕別人所有的東西,
羨慕他人的比丘無法證得禪定。 (偈 365)

比丘雖然所得不多,但不輕蔑所得,
諸天也讚歎生活如此清淨,又精進的比丘。 (偈 366)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學無求利,無愛他行,比丘好他,不得定意T4,572a
  2. 法句經:自得不恃,不從他望,望彼比丘,不至正定T4,571c
  3. 出曜經:自得不恃,不從他望,望彼比丘,不至正定T4,691c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE CONTENTED

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

365-366

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

Even if he gets next to nothing,
he doesn't treat his gains with scorn.
Living purely, untiring:
  he's the one
  that the devas praise.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
365
One shouldn’t disparage the gifts one obtains,
Nor crave the possessions that others have gained.
The bhikkhu who envies his comrades’ possessions
Will never experience the mind’s concentration.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 365 Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.
英譯(Cited from DLMBS) [12]
DhP 365
One should not neglect one's own spiritual gain. One should not envy others.
The monk who envies others will not attain concentration. [DLMBSFn-V365]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 365
Dhammapada Dhp. 366
巴利原典 (PTS) [1]
366. Appalābho'pi ce bhikkhu salābhaṃ nātimaññati
Taṃ ve devā pasaṃsanti suddhājīviṃ atanditaṃ.
巴利原典 (CSCD) [2]
366. Appalābhopi ce bhikkhu, salābhaṃ nātimaññati;
Taṃ ve devā pasaṃsanti, suddhājīviṃ atanditaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三六六 比丘所得雖少,而不輕嫌所得,生活清淨不怠,實為諸天稱讚。 [MettFn25-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
366 即使比丘所得雖少,卻不輕視自己所得,
諸神的確讚歎該人:活命清淨不懈怠者。
漢譯(周金言 譯, 白話文版) [13]
不要輕蔑自己所有的東西,不要羨慕別人所有的東西,
羨慕他人的比丘無法證得禪定。 (偈 365)

比丘雖然所得不多,但不輕蔑所得,
諸天也讚歎生活如此清淨,又精進的比丘。 (偈 366)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:比丘少取,以得無積,天人所譽,生淨無穢T4,572a
  2. 出曜經:比丘乞求,以得無積,天人所譽,生淨無穢T4,764c
  3. 出曜經:夫欲安命,息心自省,趣得知足,念修一法T4,692a
  4. 出曜經:約利約可,奉戒思惟,為慧所稱,清潔勿殆T4,692a
  5. 法集要頌經:苾芻若乞食,以得勿積聚,天人所歎譽,生淨無瑕穢T4,796b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DESPISE NOT WHAT ONE GETS

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

365-366

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

Even if he gets next to nothing,
he doesn't treat his gains with scorn.
Living purely, untiring:
  he's the one
  that the devas praise.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
366
The monk whose gifts received are modest,
But nonetheless are not disdained,
And he himself is pure and zealous,
The gods themselves that man acclaim.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 366 A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.
英譯(Cited from DLMBS) [12]
DhP 366
Even the gods praise the monk, who is living a pure life and is active,
who does not neglect his spiritual profit, even though he has few material gains. [DLMBSFn-V366]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 366
Dhammapada Dhp. 367
巴利原典 (PTS) [1]
367. Sabbaso nāmarūpasmiṃ yassa natthi mamāyitaṃ
Asatā ca na socati sa ve bhikkhū'ti vuccati.
巴利原典 (CSCD) [2]
367. Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;
Asatā ca na socati, sa ve ‘‘bhikkhū’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三六七 若於名與色,不著我我所,非有故無憂,彼實稱比丘。 [MettFn25-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
367 對於一切的名色法,不執取為「我或我的」,
對五蘊壞滅無憂者,他的確可稱為比丘。
漢譯(周金言 譯, 白話文版) [13]
對於名色(身心)沒有「我」與「我所」的執著,
不因困乏而哀愁的人,是真比丘。 (偈367)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一切名色,非有莫惑,不近不憂,乃為比丘T4,572a
  2. 出曜經:一切名色,非有莫惑,不近不愛,乃為比丘T4,766a
  3. 法集要頌經:一切諸名色,非有莫生惑,不近則不愛,乃名真苾芻T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS A BHIKKHU WHO HAS NO ATTACHMENT

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

367

For whom, in name & form
  in every way,
there's no sense of mine,
& who doesn't grieve
for what's not:
he's deservedly called
  a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
367
If body and mind in any way
A monk as ‘his’ does not conceive;
For what is not, he’s undismayed,
A monk is justly said to be.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 367 He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
英譯(Cited from DLMBS) [12]
DhP 367
Who is not attached to anything in his whole mind and body,
who does not grieve for nonexistent things, he is truly called a monk. [DLMBSFn-V367]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 367
Dhammapada Dhp. 368
巴利原典 (PTS) [1]
368. Mettāvihārī yo bhikkhū pasanno buddhasāsane
Adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ.
巴利原典 (CSCD) [2]
368. Mettāvihārī yo bhikkhu, pasanno buddhasāsane;
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三六八 住於慈悲比丘,喜悅佛陀教法,到達寂靜安樂,諸行解脫境界。 [MettFn25-07][MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
368 住於慈愛及喜歡佛陀教法的比丘
他將會證悟寂靜、諸行止息與安樂的涅槃。
漢譯(周金言 譯, 白話文版) [13]
心懷慈悲、法喜充滿的比丘,
證得清涼心和安樂(涅槃),
涅槃是諸行解脫的究竟法喜。 (偈368) [dhp-a-368-note]

比丘,汲空舟中的水 [dhp-a-369-note] ,則舟去輕快。
同理,斷除貪欲瞋恚,則易證得涅槃。 (偈369)

斷除五下分結和五上分結,同時勤修五根,滌除五著的比丘,是名渡瀑者。 [dhp-a-370-note] (偈370)

比丘!勤修禪定,不可放逸,不要讓心沉溺於欲樂。
不要漫不經心,不要在吞下鐵丸的時候才哭喊 「真是痛啊!」 (偈371)

沒有智慧就沒有正念,沒有正念也就沒有智慧;定慧具足的人,接近涅槃的境界。** (偈372)

居僻靜處,調伏內心,如實知見正法的比丘,領會凡人不能的喜悅。 [dhp-a-373-note] (偈373)

察覺五蘊生滅的人,喜樂安住。如實知見正法的人,明白如此的察覺可以引領至涅槃。 (偈374)

有智慧的比丘應該調伏感官,知足,持戒,親近清淨、精進、有法益的人。 (偈375)

親近精進、清淨的善友,使自己和藹可親,行為端正,而法喜充滿的人,就能滅盡諸苦(不再輪迴)。 (偈376)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:比丘為慈,愛敬佛教,深入止觀,滅行乃安T4,572a
  2. 出曜經:比丘為慈,愛敬佛教,深入止觀,滅行乃安T4,764c
  3. 出曜經:比丘得慈定,承受諸佛教,極得滅盡跡,無親慎莫覩T4,766b
  4. 法集要頌經:苾芻為慈愍,愛敬於佛教,深入妙止觀,滅穢行乃安T4,796b
  5. 法集要頌經:苾芻得慈定,承受諸佛教,極得滅盡跡,無親慎莫覩T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE BHIKKHU WHO RADIATES LOVING-KINDNESS RADIATES PEACE

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

368 [ThaniSFn-V368]

Dwelling in kindness, a monk
with faith in the Awakened One's teaching,
would attain the good state,
     the peaceful state:
stilling-of-fabrications ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
368
The monk who abides in goodwill and who is devoted to the Buddha’s teaching, reaches the peaceful state, the allaying of causal conditions, bliss.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 368 The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
英譯(Cited from DLMBS) [12]
DhP 368
The monk, who is abiding in loving-kindness and trusting in the Buddha's teaching,
will acquire the peaceful state of Nirvana, quieting of all conditioned things and happiness. [DLMBSFn-V368]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 368
Dhammapada Dhp. 369
巴利原典 (PTS) [1]
369. Siñca bhikkhu imaṃ nāvaṃ sittā te lahumessati
Chetvā rāgaṃ dosaṃ ca tato nibbāṇamehisi.
巴利原典 (CSCD) [2]
369. Siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessati;
Chetvā rāgañca dosañca, tato nibbānamehisi.
漢譯( 了參 法師 譯, 文言文版) [3] 三六九 比丘汲此舟(水),(水)去則舟輕快。斷除貪欲瞋恚,則得證於涅槃。 [LChnFn25-01][MettFn25-08][MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
369 比丘,汲掉這船(自身)的水(邪念)。被你汲掉水後,
它就能迅速地行駛。斷除貪欲和瞋恨後,你將會證悟涅槃。
漢譯(周金言 譯, 白話文版) [13]
心懷慈悲、法喜充滿的比丘,
證得清涼心和安樂(涅槃),
涅槃是諸行解脫的究竟法喜。 (偈368) [dhp-a-368-note]

比丘,汲空舟中的水 [dhp-a-369-note] ,則舟去輕快。
同理,斷除貪欲瞋恚,則易證得涅槃。 (偈369)

斷除五下分結和五上分結,同時勤修五根,滌除五著的比丘,是名渡瀑者。 [dhp-a-370-note] (偈370)

比丘!勤修禪定,不可放逸,不要讓心沉溺於欲樂。
不要漫不經心,不要在吞下鐵丸的時候才哭喊 「真是痛啊!」 (偈371)

沒有智慧就沒有正念,沒有正念也就沒有智慧;定慧具足的人,接近涅槃的境界。** (偈372)

居僻靜處,調伏內心,如實知見正法的比丘,領會凡人不能的喜悅。 [dhp-a-373-note] (偈373)

察覺五蘊生滅的人,喜樂安住。如實知見正法的人,明白如此的察覺可以引領至涅槃。 (偈374)

有智慧的比丘應該調伏感官,知足,持戒,親近清淨、精進、有法益的人。 (偈375)

親近精進、清淨的善友,使自己和藹可親,行為端正,而法喜充滿的人,就能滅盡諸苦(不再輪迴)。 (偈376)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:比丘扈船,中虛則輕,除婬怒癡,是為泥洹T4,572a
  2. 出曜經:比丘速抒船,以抒便當輕,永斷貪欲情,然後至泥洹T4,733b
  3. 法集要頌經:苾芻速杼船,以杼便當輕,求斷貪欲情,然後至圓寂T4,790c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GIVE UP LUST AND HATRED

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

369 [ThaniSFn-V369]

Monk, bail out this boat.
It will take you lightly when bailed.
Having cut through passion, aversion,
you go from there to Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
369
This heavy vessel you should bail:
When emptied it will swiftly sail.
Discard all anger,
Shed all greed,
Thence to Nibbana you’ll proceed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 369 O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.
英譯(Cited from DLMBS) [12]
DhP 369
Empty this boat, monk! Empty it will travel quickly.
Having cut off passion and hatred, you will approach the Nirvana. [DLMBSFn-V369]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 369
Dhammapada Dhp. 370
巴利原典 (PTS) [1]
370. Pañca chinde pañca jahe pañca cuttari bhāvaye
Pañcasaṅgātigo bhikkhu oghatiṇṇo'ti vuccati.
巴利原典 (CSCD) [2]
370. Pañca chinde pañca jahe, pañca cuttari bhāvaye;
Pañca saṅgātigo bhikkhu, ‘‘oghatiṇṇo’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三七0 五斷及五棄,而五種勤修。越五著比丘──名渡瀑流者。 [LChnFn25-02][LChnFn25-03][LChnFn25-04][LChnFn25-05][LChnFn25-06][MettFn25-09][MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
370 斷除五個(下分結) [CFFn25-02] ,捨棄五個(上分結) [CFFn25-03] ,再
培育五個(五根) [CFFn25-04] 。已超越五種執著 [CFFn25-05] 的比丘被稱
為「已越渡暴流者」。
漢譯(周金言 譯, 白話文版) [13]
心懷慈悲、法喜充滿的比丘,
證得清涼心和安樂(涅槃),
涅槃是諸行解脫的究竟法喜。 (偈368) [dhp-a-368-note]

比丘,汲空舟中的水 [dhp-a-369-note] ,則舟去輕快。
同理,斷除貪欲瞋恚,則易證得涅槃。 (偈369)

斷除五下分結和五上分結,同時勤修五根,滌除五著的比丘,是名渡瀑者。 [dhp-a-370-note] (偈370)

比丘!勤修禪定,不可放逸,不要讓心沉溺於欲樂。
不要漫不經心,不要在吞下鐵丸的時候才哭喊 「真是痛啊!」 (偈371)

沒有智慧就沒有正念,沒有正念也就沒有智慧;定慧具足的人,接近涅槃的境界。** (偈372)

居僻靜處,調伏內心,如實知見正法的比丘,領會凡人不能的喜悅。 [dhp-a-373-note] (偈373)

察覺五蘊生滅的人,喜樂安住。如實知見正法的人,明白如此的察覺可以引領至涅槃。 (偈374)

有智慧的比丘應該調伏感官,知足,持戒,親近清淨、精進、有法益的人。 (偈375)

親近精進、清淨的善友,使自己和藹可親,行為端正,而法喜充滿的人,就能滅盡諸苦(不再輪迴)。 (偈376)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:捨五斷五,思惟五根,能分別五,乃渡河淵T4,572a
2. 雜含1002:斷除五捨五,增修於五根,超越五和合,比丘度流淵T2,262c
3. 雜含1312:斷五捨於五,五法上增修,超五種積聚,名比丘度流T2,360c
4. 別雜140:能斷於五蓋,棄捨於五欲,增上修五根,成就五分法,能渡駛流水,得名為比丘T2,427c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FLOOD-CROSSER IS ONE WHO HAS GIVEN UP THE FETTERS

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

370 [ThaniSFn-V370]

Cut through five,
let go of five,
& develop five above all.
A monk gone past five attachments
is said to have crossed the flood.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
370
Five fetters extinguish,
Five fetters relinquish,
Five powers, moreover, establish.
The monk who has quelled
The five bonds as well,
Has transcended the ocean of anguish.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 370 Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, 'saved from the flood.'
英譯(Cited from DLMBS) [12]
DhP 370
Cut off five things, abandon five, five further cultivate.
The monk who has overcome five attachments is called the one who has crossed over the flood. [DLMBSFn-V370]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 370
Dhammapada Dhp. 371
巴利原典 (PTS) [1]
371. Jhāya bhikkhu mā ca pāmado
Mā te kāmaguṇe bhamassu cittaṃ
Mā lohaguḷaṃ gilī pamatto
Mā kandi dukkhamidanti ḍayhamāno.
巴利原典 (CSCD) [2]
371. Jhāya bhikkhu [jhāya tuvaṃ bhikkhu (?)] mā pamādo [mā ca pamādo (sī. syā. pī.)], mā te kāmaguṇe ramessu [bhamassu (sī. pī.), bhavassu (syā.), ramassu (ka.)] cittaṃ;
Mā lohaguḷaṃ gilī pamatto, mā kandi ‘‘dukkhamida’’nti ḍayhamāno.
漢譯( 了參 法師 譯, 文言文版) [3] 三七一 修定莫放逸,心莫惑於欲!莫待吞鐵丸,燒然乃苦號! [MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
371 修禪吧,比丘,莫放逸!莫讓你的心沉迷於欲樂。
莫放逸而吞(熱)鐵丸,別在地獄裡被燒時哀號
「這真是苦!」
漢譯(周金言 譯, 白話文版) [13]
心懷慈悲、法喜充滿的比丘,
證得清涼心和安樂(涅槃),
涅槃是諸行解脫的究竟法喜。 (偈368) [dhp-a-368-note]

比丘,汲空舟中的水 [dhp-a-369-note] ,則舟去輕快。
同理,斷除貪欲瞋恚,則易證得涅槃。 (偈369)

斷除五下分結和五上分結,同時勤修五根,滌除五著的比丘,是名渡瀑者。 [dhp-a-370-note] (偈370)

比丘!勤修禪定,不可放逸,不要讓心沉溺於欲樂。
不要漫不經心,不要在吞下鐵丸的時候才哭喊 「真是痛啊!」 (偈371)

沒有智慧就沒有正念,沒有正念也就沒有智慧;定慧具足的人,接近涅槃的境界。** (偈372)

居僻靜處,調伏內心,如實知見正法的比丘,領會凡人不能的喜悅。 [dhp-a-373-note] (偈373)

察覺五蘊生滅的人,喜樂安住。如實知見正法的人,明白如此的察覺可以引領至涅槃。 (偈374)

有智慧的比丘應該調伏感官,知足,持戒,親近清淨、精進、有法益的人。 (偈375)

親近精進、清淨的善友,使自己和藹可親,行為端正,而法喜充滿的人,就能滅盡諸苦(不再輪迴)。 (偈376)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:禪無放逸,莫為欲亂,不吞洋銅,自惱燋形T4,572a
  2. 出曜經:禪無放逸,莫為欲亂,無吞洋銅,自惱燋形T4,766c
  3. 出曜經:在靜自修學,慎勿逐欲跡,莫吞熱鐵丸,[口*睪]哭受其報T4,761b
  4. 法集要頌經:禪行無放逸,莫為欲亂心,無吞洋銅汁,自惱燋形軀T4,796c
  5. 法集要頌經:在靜自修學,慎勿逐欲跡,莫吞熱鐵丸,嘷哭受其報T4,795c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

MEDITATE EARNESTLY

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

371

Practice jhana, monk,
and don't be heedless.
Don't take your mind roaming
in sensual strands.
Don't swallow — heedless —
the ball of iron aflame.
Don't burn & complain: 'This is pain.'
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
371
Do not be slack, monk: meditate!
Don’t let your thinking round pleasure gyrate.
Don’t later swallow an iron ball aflame –
And don’t (when you’re burning) then cry “I’m in pain!”
英譯(Translated from the Pali by Friedrich Max Müller) [10] 371 Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, 'This is pain.'
英譯(Cited from DLMBS) [12]
DhP 371
Meditate, o monk! Don't be negligent!
Let your mind not wander in the five strands of sensual pleasures.
Don't negligently swallow the metal ball.
When you are burning, don't lament, "This is suffering!" [DLMBSFn-V371]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 371
Dhammapada Dhp. 372
巴利原典 (PTS) [1]
372. Natthi jhānaṃ apaññassa paññā natthi ajhāyato
Yamhi jhānaṃ ca paññā ca sa ve nibbāṇasantike.
巴利原典 (CSCD) [2]
372. Natthi jhānaṃ apaññassa, paññā natthi ajhāyato [ajjhāyino (ka.)];
Yamhi jhānañca paññā ca, sa ve nibbānasantike.
漢譯( 了參 法師 譯, 文言文版) [3] 三七二 無慧者無定,無定者無慧。兼具定與慧,彼實近涅槃。 [MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
372 無智慧者無禪那,無禪定者無智慧。
擁有禪那與智慧,他確實已近涅槃。
漢譯(周金言 譯, 白話文版) [13]
心懷慈悲、法喜充滿的比丘,
證得清涼心和安樂(涅槃),
涅槃是諸行解脫的究竟法喜。 (偈368) [dhp-a-368-note]

比丘,汲空舟中的水 [dhp-a-369-note] ,則舟去輕快。
同理,斷除貪欲瞋恚,則易證得涅槃。 (偈369)

斷除五下分結和五上分結,同時勤修五根,滌除五著的比丘,是名渡瀑者。 [dhp-a-370-note] (偈370)

比丘!勤修禪定,不可放逸,不要讓心沉溺於欲樂。
不要漫不經心,不要在吞下鐵丸的時候才哭喊 「真是痛啊!」 (偈371)

沒有智慧就沒有正念,沒有正念也就沒有智慧;定慧具足的人,接近涅槃的境界。** (偈372)

居僻靜處,調伏內心,如實知見正法的比丘,領會凡人不能的喜悅。 [dhp-a-373-note] (偈373)

察覺五蘊生滅的人,喜樂安住。如實知見正法的人,明白如此的察覺可以引領至涅槃。 (偈374)

有智慧的比丘應該調伏感官,知足,持戒,親近清淨、精進、有法益的人。 (偈375)

親近精進、清淨的善友,使自己和藹可親,行為端正,而法喜充滿的人,就能滅盡諸苦(不再輪迴)。 (偈376)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:無禪不智,無智不禪,道從禪智,得至泥洹T4,572a
  2. 出曜經:無禪不智,無智不禪,道從禪智,得近泥洹T4,766b
  3. 法集要頌經:無禪則無智,無智則無禪,道從禪智生,得近圓寂路T4,796c
4. 異門足論:非有定無慧,非有慧無定,要有定有慧,方證於涅槃T26, 375b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NO WISDOM IN THOSE WHO DO NOT THINK

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

372

     There's     no jhana
  for one with   no discernment,
                 no
discernment
  for one with   no jhana.
  But one with   both jhana
                 &
discernment:
he's on the verge
     of Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
372
In one without wisdom, there’s no concentration;
Without concentration, there’s no revelation.
Whoever has wisdom together with jhana,
Indeed, is not far from beholding Nibbana.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 372 Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.
英譯(Cited from DLMBS) [12]
DhP 372
There is no meditation for the ignorant one. There is no wisdom for someone, who does not meditate.
Who has both wisdom and meditation, he is indeed close to the Nirvana. [DLMBSFn-V372]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 372
Dhammapada Dhp. 373
巴利原典 (PTS) [1]
373. Suññāgāraṃ paviṭṭhassa santacittassa bhikkhuno
Amānusī rati hoti sammā dhammaṃ vipassato.
巴利原典 (CSCD) [2]
373. Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
Amānusī rati hoti, sammā dhammaṃ vipassato.
漢譯( 了參 法師 譯, 文言文版) [3] 三七三 比丘入屏虛,彼之心寂靜,審觀於正法,得受超人樂。 (研讀). [NandFn25-01][LChnFn25-07][MettFn25-10][MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
373 對於進入空屋、心平靜的比丘、
清晰觀照法者,他體驗超人樂。
漢譯(周金言 譯, 白話文版) [13]
心懷慈悲、法喜充滿的比丘,
證得清涼心和安樂(涅槃),
涅槃是諸行解脫的究竟法喜。 (偈368) [dhp-a-368-note]

比丘,汲空舟中的水 [dhp-a-369-note] ,則舟去輕快。
同理,斷除貪欲瞋恚,則易證得涅槃。 (偈369)

斷除五下分結和五上分結,同時勤修五根,滌除五著的比丘,是名渡瀑者。 [dhp-a-370-note] (偈370)

比丘!勤修禪定,不可放逸,不要讓心沉溺於欲樂。
不要漫不經心,不要在吞下鐵丸的時候才哭喊 「真是痛啊!」 (偈371)

沒有智慧就沒有正念,沒有正念也就沒有智慧;定慧具足的人,接近涅槃的境界。** (偈372)

居僻靜處,調伏內心,如實知見正法的比丘,領會凡人不能的喜悅。 [dhp-a-373-note] (偈373)

察覺五蘊生滅的人,喜樂安住。如實知見正法的人,明白如此的察覺可以引領至涅槃。 (偈374)

有智慧的比丘應該調伏感官,知足,持戒,親近清淨、精進、有法益的人。 (偈375)

親近精進、清淨的善友,使自己和藹可親,行為端正,而法喜充滿的人,就能滅盡諸苦(不再輪迴)。 (偈376)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:當學入空,靜居止意,樂獨屏處,一心觀法T4,572a
  2. 出曜經:當學入空,比丘靜居,樂非人處,觀察等法T4,765c
  3. 法集要頌經:當學入空定,苾芻常安靜,愛樂非人處,觀察平等法T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO IS CALM EXPERIENCES TRANSCENDENTAL JOY

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

373-374

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

However it is,
however it is he touches
the arising-&-passing of aggregates:
he gains rapture & joy:
  that, for those who know it,
     is deathless,
     the Deathless.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
373
The monk who has gone to a lonely hut
And made his mind serene,
Discovers a joy of unearthly delight,
Having Dhamma insightfully seen.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 373 A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.
英譯(Cited from DLMBS) [12]
DhP 373
The monk, who dwells in solitude, whose mind is tranquil,
and who truly sees the Dharma with insight, experiences superhuman joy. [DLMBSFn-V373]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 373
Dhammapada Dhp. 374
巴利原典 (PTS) [1]
374. Yato yato sammasati khandhānaṃ udayabbayaṃ
Labhati pītipāmojjaṃ amataṃ taṃ vijānataṃ.
巴利原典 (CSCD) [2]
374. Yato yato sammasati, khandhānaṃ udayabbayaṃ;
Labhatī [labhati (pī.), labhate (ka.)] pītipāmojjaṃ, amataṃ taṃ vijānataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三七四 若人常正念:諸蘊之生滅,獲得喜與樂,知彼得不死。 [MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
374 每當觀照五蘊的生滅時,他獲得喜悅。
那就是了知者的不死。
漢譯(周金言 譯, 白話文版) [13]
心懷慈悲、法喜充滿的比丘,
證得清涼心和安樂(涅槃),
涅槃是諸行解脫的究竟法喜。 (偈368) [dhp-a-368-note]

比丘,汲空舟中的水 [dhp-a-369-note] ,則舟去輕快。
同理,斷除貪欲瞋恚,則易證得涅槃。 (偈369)

斷除五下分結和五上分結,同時勤修五根,滌除五著的比丘,是名渡瀑者。 [dhp-a-370-note] (偈370)

比丘!勤修禪定,不可放逸,不要讓心沉溺於欲樂。
不要漫不經心,不要在吞下鐵丸的時候才哭喊 「真是痛啊!」 (偈371)

沒有智慧就沒有正念,沒有正念也就沒有智慧;定慧具足的人,接近涅槃的境界。** (偈372)

居僻靜處,調伏內心,如實知見正法的比丘,領會凡人不能的喜悅。 [dhp-a-373-note] (偈373)

察覺五蘊生滅的人,喜樂安住。如實知見正法的人,明白如此的察覺可以引領至涅槃。 (偈374)

有智慧的比丘應該調伏感官,知足,持戒,親近清淨、精進、有法益的人。 (偈375)

親近精進、清淨的善友,使自己和藹可親,行為端正,而法喜充滿的人,就能滅盡諸苦(不再輪迴)。 (偈376)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常制五陰,伏意如水,清淨和悅,為甘露味T4,572a
  2. 出曜經:當制五陰,服意如水,清淨和悅,為甘露味T4,765c
  3. 法集要頌經:當制於五蘊,服意如水流,清淨恒和悅,為飲甘露味T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS HAPPY WHO REFLECTS ON RISE AND FALL

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

373-374

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

However it is,
however it is he touches
the arising-&-passing of aggregates:
he gains rapture & joy:
  that, for those who know it,
     is deathless,
     the Deathless.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
374
When, or wherever, a bhikkhu reflects
On the rise and the fall of the five aggregates,
He savours the joy and felicity
That is known to draw near immortality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 374 As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).
英譯(Cited from DLMBS) [12]
DhP 374
Whenever one understands thoroughly the rise and fall of the five aggregates,
he will obtain joy and happiness. For those, who understand, this is known as "the deathlessness". [DLMBSFn-V374]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 374
Dhammapada Dhp. 375
巴利原典 (PTS) [1]
375. Tatrāyamādi bhavati idha paññassa bhikkhuno
Indriyagutti santuṭṭhī pātimokkhe ca saṃvaro.
巴利原典 (CSCD) [2]
375. Tatrāyamādi bhavati, idha paññassa bhikkhuno;
Indriyagutti santuṭṭhi, pātimokkhe ca saṃvaro.
漢譯( 了參 法師 譯, 文言文版) [3] 三七五 若智慧比丘,於世先作是:攝根及知足,護持別解脫。 [MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
375-376 於此有慧的比丘,修行之始他應該:
防護諸根且知足、遵守護解脫律儀、
親近活命清淨者、精進不懈之善友、
他的為人應友善,他的行為應端正;
因此充滿了喜悅,他將能夠終止苦。
漢譯(周金言 譯, 白話文版) [13]
心懷慈悲、法喜充滿的比丘,
證得清涼心和安樂(涅槃),
涅槃是諸行解脫的究竟法喜。 (偈368) [dhp-a-368-note]

比丘,汲空舟中的水 [dhp-a-369-note] ,則舟去輕快。
同理,斷除貪欲瞋恚,則易證得涅槃。 (偈369)

斷除五下分結和五上分結,同時勤修五根,滌除五著的比丘,是名渡瀑者。 [dhp-a-370-note] (偈370)

比丘!勤修禪定,不可放逸,不要讓心沉溺於欲樂。
不要漫不經心,不要在吞下鐵丸的時候才哭喊 「真是痛啊!」 (偈371)

沒有智慧就沒有正念,沒有正念也就沒有智慧;定慧具足的人,接近涅槃的境界。** (偈372)

居僻靜處,調伏內心,如實知見正法的比丘,領會凡人不能的喜悅。 [dhp-a-373-note] (偈373)

察覺五蘊生滅的人,喜樂安住。如實知見正法的人,明白如此的察覺可以引領至涅槃。 (偈374)

有智慧的比丘應該調伏感官,知足,持戒,親近清淨、精進、有法益的人。 (偈375)

親近精進、清淨的善友,使自己和藹可親,行為端正,而法喜充滿的人,就能滅盡諸苦(不再輪迴)。 (偈376)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不受所有,為慧比丘,攝根知足,戒律悉持,生當行淨,求善師友T4,572a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A WISE BHIKKHU MUST POSSESS HIS CARDINAL VIRTUES

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

375-376

Here the first things
for a discerning monk
are     guarding the senses,
  contentment,
  restraint in line with the Patimokkha.
He should associate with admirable friends.
Living purely, untiring,
  hospitable by habit,
  skilled in his conduct,
  gaining a manifold joy,
he will put an end
to suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
375
Guarding senses, being content,
By the bhikkhu’s Code restrained;
With upright friends being intimate,
Whose lifestyle’s pure, not indolent:
These are training rudiments
For the sapient mendicant.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 375 And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.
英譯(Cited from DLMBS) [12]
DhP 375
This here are the basic tasks for the wise monk:
watchfulness over his senses, contentment and restraint in the monk's precepts. [DLMBSFn-V375]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 375
Dhammapada Dhp. 376
巴利原典 (PTS) [1]
376. Mitte bhajassu kalyāṇe suddhājīve atandite
Paṭisanthāravuttyassa ācārakusalo siyā
Tato pāmojjabahulo dukkhassantaṃ karissasi.
巴利原典 (CSCD) [2]
376. Mitte bhajassu kalyāṇe, suddhājīve atandite;
Paṭisanthāravutyassa [paṭisandhāravutyassa (ka.)], ācārakusalo siyā;
Tato pāmojjabahulo, dukkhassantaṃ karissati.
漢譯( 了參 法師 譯, 文言文版) [3] 三七六 態度須誠懇,行為須端正;是故彼多樂,得滅盡諸苦。[MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
375-376 於此有慧的比丘,修行之始他應該:
防護諸根且知足、遵守護解脫律儀、
親近活命清淨者、精進不懈之善友、
他的為人應友善,他的行為應端正;
因此充滿了喜悅,他將能夠終止苦。
漢譯(周金言 譯, 白話文版) [13]
心懷慈悲、法喜充滿的比丘,
證得清涼心和安樂(涅槃),
涅槃是諸行解脫的究竟法喜。 (偈368) [dhp-a-368-note]

比丘,汲空舟中的水 [dhp-a-369-note] ,則舟去輕快。
同理,斷除貪欲瞋恚,則易證得涅槃。 (偈369)

斷除五下分結和五上分結,同時勤修五根,滌除五著的比丘,是名渡瀑者。 [dhp-a-370-note] (偈370)

比丘!勤修禪定,不可放逸,不要讓心沉溺於欲樂。
不要漫不經心,不要在吞下鐵丸的時候才哭喊 「真是痛啊!」 (偈371)

沒有智慧就沒有正念,沒有正念也就沒有智慧;定慧具足的人,接近涅槃的境界。** (偈372)

居僻靜處,調伏內心,如實知見正法的比丘,領會凡人不能的喜悅。 [dhp-a-373-note] (偈373)

察覺五蘊生滅的人,喜樂安住。如實知見正法的人,明白如此的察覺可以引領至涅槃。 (偈374)

有智慧的比丘應該調伏感官,知足,持戒,親近清淨、精進、有法益的人。 (偈375)

親近精進、清淨的善友,使自己和藹可親,行為端正,而法喜充滿的人,就能滅盡諸苦(不再輪迴)。 (偈376)

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:智者成人,度苦致喜T4,572a
  2. 出曜經:念親同朋友,正命無雜糅,施知應所施,亦令威儀具,比丘備眾行,乃能盡苦際T4,765b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BHIKKHU SHOULD BE CORDIAL IN ALL HIS WAYS

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

375-376

Here the first things
for a discerning monk
are     guarding the senses,
  contentment,
  restraint in line with the Patimokkha.
He should associate with admirable friends.
Living purely, untiring,
  hospitable by habit,
  skilled in his conduct,
  gaining a manifold joy,
he will put an end
to suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
376
May you be hospitable,
Mannerly, agreeable!
You will thereby joy attain,
Making thus an end of pain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 376 Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.
英譯(Cited from DLMBS) [12]
DhP 376
Associate with virtuous friends who are of pure livelihood and active.
Act friendly and let your behavior be good.
Then, full of joy, you will make an end of suffering. [DLMBSFn-V376]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 376
Dhammapada Dhp. 377
巴利原典 (PTS) [1]
377. Vassikā viya pupphāni maddavāni pamuñcati
Evaṃ rāgaṃ ca dosaṃ ca vippamuñcetha bhikkhavo.
巴利原典 (CSCD) [2]
377. Vassikā viya pupphāni, maddavāni [majjavāni (ka. ṭīkā) paccavāni (ka. aṭṭha.)] pamuñcati;
Evaṃ rāgañca dosañca, vippamuñcetha bhikkhavo.
漢譯( 了參 法師 譯, 文言文版) [3] 三七七 如跋悉迦花,枯萎而凋謝,汝等諸比丘,棄貪瞋亦爾。 [LChnFn25-08][MettFn25-12][NandFn25-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
377 就像茉莉花樹令其枯萎的花脫落,
諸比丘,你們亦應捨棄貪欲與瞋恨。
漢譯(周金言 譯, 白話文版) [13] 一如茉莉花枯萎凋落的花朵,比丘也應該連根去除貪與瞋。 (偈 377)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如衛師華,熟如自墮,釋婬怒癡,生死自解T4,572a
  2. 出曜經:猶如雨時華,萌芽始欲敷,婬怒癡如是,比丘得解脫T4,709c
  3. 法集要頌經:如末哩妙華,末拘羅清淨,貪欲瞋若除,苾芻淨香潔T4,786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CAST OFF LUST AND HATRED

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

377

Shed passion
& aversion, monks —
as a jasmine would,
its withered flowers.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
377
The jasmine plant sheds
Its flowers that are dead,
Just as monks must forsake
All their lust and their hate.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 377 As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!
英譯(Cited from DLMBS) [12]
DhP 377
Just like the jasmine sheds its withered flowers,
so you should shed passion and hatred, monks. [DLMBSFn-V377]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 377
Dhammapada Dhp. 378
巴利原典 (PTS) [1]
378. Santakāyo santavāco santavā susamāhito
Vantalokāmiso bhikkhu upasanto'ti vuccati.
巴利原典 (CSCD) [2]
378. Santakāyo santavāco, santavā susamāhito [santamano susamāhito (syā. pī.), santamano samāhito (ka.)];
Vantalokāmiso bhikkhu, ‘‘upasanto’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三七八 身靜及語靜,心寂住三昧,捨俗樂比丘,是名寂靜者。 [MettFn25-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
378 身平靜、語平靜、意平靜、(三門)善平定、
已捨棄世俗利養的比丘稱為「寂靜者」。
漢譯(周金言 譯, 白話文版) [13] 身口意淨,寂靜,棄絕世間樂的比丘,是真正寂靜安樂的人。** (偈 378 )
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:止身止言,心守玄默,比丘棄世,是為受寂T4,572a
  2. 出曜經:能自護身口,護意無有惡,後獲禁戒法,故號為比丘T4,766c
  3. 法集要頌經:息身而息意,攝口亦乃善,捨世為苾芻,度苦無有礙T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS PEACEFUL WHO IS FREE FROM ALL WORLDLY THINGS

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

378

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

Having brushed off the world
With its lure and its charm,
A monk who’s like this
Is one truly called ‘calm’.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 378 The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.
英譯(Cited from DLMBS) [12]
DhP 378
The monk who is calm in body, calm in speech, tranquil, composed,
and has discarded all worldly gains, is called calmed. [DLMBSFn-V378]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 378
Dhammapada Dhp. 379
巴利原典 (PTS) [1]
379. Attanā vodayattānaṃ paṭimāse'ttamattanā
So attagutto satimā sukhaṃ bhikkhu vihāhisi.
巴利原典 (CSCD) [2]
379. Attanā codayattānaṃ, paṭimaṃsetha attanā [paṭimāse attamattanā (sī. pī.), paṭimaṃse tamattanā (syā.)];
So attagutto satimā, sukhaṃ bhikkhu vihāhisi.
漢譯( 了參 法師 譯, 文言文版) [3] 三七九 汝當自警策,汝應自反省!自護與正念,比丘住安樂。 [MettFn25-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
379 比丘,你應訓誡自己、檢討自己、防護自己
及保持正念,如此你將安樂地生活。
漢譯(周金言 譯, 白話文版) [13]
自我警惕,自我反省,自我護衛,正念現前的比丘,才能長住安樂。 (偈379)

人是自己真正的護衛者,人是自己真正的皈依,
因此人應調御自己,一如商人馴服良駒。 (偈380)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:當自勅身,內與心爭,護身念諦,比丘惟安T4,572a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO GUARDS HIMSELF LIVES HAPPILY

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

379

You yourself should reprove yourself,
         should examine
yourself.
As a self-guarded monk
with guarded self,
mindful, you dwell at ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
379
Monk, you must inspect yourself,
And you should exhort yourself.
Mindful and self-guarded thus,
You will live in happiness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 379 Rouse thyself by thyself, examine thyself by thyself, thus self- protected and attentive wilt thou live happily, O Bhikshu!
英譯(Cited from DLMBS) [12]
DhP 379
You yourself exhort and control yourself.
The monk, who is self-guarded and mindful, will live happily. [DLMBSFn-V379]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 379
Dhammapada Dhp. 380
巴利原典 (PTS) [1]
380. Attā hi attano nātho attā hi attano gati
Tasmā saññamayattānaṃ assaṃ bhadraṃ'va vāṇijo.
巴利原典 (CSCD) [2]
380. Attā hi attano nātho, (ko hi nātho paro siyā) [( ) videsapotthakesu natthi]
Attā hi attano gati;
Tasmā saṃyamamattānaṃ [saṃyamaya’ttānaṃ (sī. pī.)], assaṃ bhadraṃva vāṇijo.
漢譯( 了參 法師 譯, 文言文版) [3] 三八0 自為自保護。自為自依怙。自為自調御,如商調良馬。 [MettFn25-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
380 自己是自己的依歸,(他人怎能作為依歸?)
自己是自己的依靠。
因此你應抑制自己,就像商人抑制良馬。
漢譯(周金言 譯, 白話文版) [13]
自我警惕,自我反省,自我護衛,正念現前的比丘,才能長住安樂。 (偈379)

人是自己真正的護衛者,人是自己真正的皈依,
因此人應調御自己,一如商人馴服良駒。 (偈380)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我自為我,計無有我,故當損我,調乃為賢T4,572a
  2. 出曜經:自為自衛護,自歸求自度,是故躬自慎,如商賈良馬T4,712c
  3. 法集要頌經:自師自衛護,自歸求自度,是故躬謹慎,如商賈智馬T4,787a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

YOU ARE YOUR OWN SAVIOUR

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

380

Your own self is
your own mainstay.
Your own self is
your own guide.
Therefore you should
watch over yourself —
as a trader, a fine steed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
380
The protector of you, is you.
You are your destiny, too.
Yourself, you should therefore control and restrain
Like a dealer in horses a fine steed would tame.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 380 For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.
英譯(Cited from DLMBS) [12]
DhP 380
One is indeed one's own lord.
One is indeed one's own destiny.
Therefore restrain yourself,
just like a merchant restrains a good horse. [DLMBSFn-V380]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 380
Dhammapada Dhp. 381
巴利原典 (PTS) [1]
381. Pāmojjabahulo bhikkhu pasanno buddhasāsane
Adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ.
巴利原典 (CSCD) [2]
381. Pāmojjabahulo bhikkhu, pasanno buddhasāsane;
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三八一 比丘具歡喜心,誠信佛陀教法,到達寂靜安樂,諸行解脫境界。 [MettFn25-15][NandFn25-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
381 充滿喜悅及喜歡佛陀教法的比丘
他將會證悟寂靜、諸行止息與安樂的涅槃。
漢譯(周金言 譯, 白話文版) [13]
對佛法具有歡喜心,信心十足的比丘,
諸行解脫,證得究竟喜悅的寂靜安樂境界。 (偈 381)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:喜在佛教,可以多喜,至到寂寞,行滅永安T4,572b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WITH JOY AND FAITH TRY TO WIN YOUR GOAL

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

381 [ThaniSFn-V381]

A monk with a manifold joy,
with faith in the Awakened One's teaching,
would attain the good state,
     the peaceful state:
stilling-of-fabrications ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
381
The monk who is full of joy, who is devoted to the Buddha’s teaching, reaches the peaceful state, the allaying of causal conditions, bliss.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 381 The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
英譯(Cited from DLMBS) [12]
DhP 381
The monk who is full of joy and trusting in the Buddha's teaching,
will acquire the peaceful state of Nirvana, quieting of all conditioned things and happiness. [DLMBSFn-V381]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 381
Dhammapada Dhp. 382
巴利原典 (PTS) [1]
382. Yo have daharo bhikkhu yuñjati buddhasāsane
So imaṃ lokaṃ pabhāseti abbhā mutto'va candimā.

Bhikkhuvaggo pañcavīsatimo.

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

Bhikkhuvaggo pañcavīsatimo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

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

比丘品第二十五竟

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

比丘品第廿五完畢

漢譯(周金言 譯, 白話文版) [13]
比丘雖然年少,但精進修行佛法,
照耀世間,一如無雲遮掩的明月。 (偈 382)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:儻有少行,應佛教戒,此照世間,如日無曀T4,572a
  2. 法句經:少壯捨家,盛修佛教,是照世間,如月雲消T4,562a
  3. 法句譬喻經:少壯捨家,盛修佛教,是照世間,如月雲消T4,584b
  4. 出曜經:少壯捨家,盛修佛教,是照世間,如月雲消T4,704c
  5. 法集要頌經:少年而出家,求佛深妙法,是光照世間,如月晃雲散T4,785b
6. 雜含1077:少壯年出家,精勤修佛教,是則照世間,如雲解月現T2,281b
7. 增一:比丘老少壯,修行佛法行,是照於世間,如彼月雲消T2,721b
8. 鴦崛:夫年少比丘,亦應佛成佛,此明照世間,如月雲霧消T2,512a
9. 大婆沙:善修息念滿,漸習隨佛教,彼能明照世,如日出重雲T26,135b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

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

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

382

A young monk who strives
in the Awakened One's teaching,
  brightens the world
like the moon set free from a cloud.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
382
A bhikkhu though of tender years,
Who in the training is sincere,
This world of ours he glorifies:
A moon that shines in cloudless skies.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 382 He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.
英譯(Cited from DLMBS) [12]
DhP 382
The monk who, while young, practices the teaching of the Buddha,
illuminates this world like a moon freed from cloud. [DLMBSFn-V382]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十五:比丘品 Dhp. 382
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(周金言 譯, 白話文版) [13]

第二十六品--婆羅門品

努力斷除貪愛和欲望,滅盡諸蘊(緣起法),作一位證得究竟涅槃(非緣起法)的人吧! (偈383)

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(周金言 譯, 白話文版) [13] 定慧具足的婆羅門,到達彼岸 [dhp-a-384-note] 而解脫一切繫縛。 (偈 384)
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(周金言 譯, 白話文版) [13] 無此岸(六根),或無彼岸(六塵) [dhp-a-385-note] ,離苦而無繫縛的人,我稱之為婆羅門。 (偈 385)
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(周金言 譯, 白話文版) [13]
修習止觀,安住僻靜處,遠離塵垢,
該做的事都已經做了(所做已辦),沒有諸般煩惱,
並且證得最高境界(涅槃)的人,
我稱之為婆羅門。 (偈 386)
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(周金言 譯, 白話文版) [13] 太陽在白天光芒萬丈,月亮在夜晚明亮,(剎帝利)武士著武裝時輝耀,婆羅門在禪定時神采飛揚,但阿羅漢(佛陀)則不分日夜,光明普照。 (偈 387)
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(周金言 譯, 白話文版) [13]
棄除惡業的人是婆羅門,
行為清淨的人是沙門,
棄除垢穢的人是出家人。 (偈 388)
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(周金言 譯, 白話文版) [13]
不可毆打婆羅門,婆羅門也不可對毆打他的人生氣,
毆打婆羅門是可恥的,婆羅門忿怒更羞恥。 (偈 389)

婆羅門!不報復有大法益,只有在斷除貪愛,不再意圖傷人的時候,才能真正止息苦痛。 (偈 390)
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(周金言 譯, 白話文版) [13]
不可毆打婆羅門,婆羅門也不可對毆打他的人生氣,
毆打婆羅門是可恥的,婆羅門忿怒更羞恥。 (偈 389)

婆羅門!不報復有大法益,只有在斷除貪愛,不再意圖傷人的時候,才能真正止息苦痛。 (偈 390)
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(周金言 譯, 白話文版) [13] 不作身口意惡業,調伏身口意的人是婆羅門。 (偈391)
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(周金言 譯, 白話文版) [13] 不論經由誰而理解智者的教法,應該對此人禮敬,如婆羅門禮敬祭祀的火一般。 (偈 392)
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(周金言 譯, 白話文版) [13]
不因髻髮或種族出身而決定誰是阿羅漢。
理解四聖諦和正法,內心清淨的人,
才是真正的婆羅門。 (偈 393)
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(周金言 譯, 白話文版) [13] 愚癡的人啊!如果內心充滿貪愛,外表又徒具形式,那麼髻髮有什麼用處?穿鹿皮 [dhp-a-394-note] 做的衣服有什麼用處? (偈 394)
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(周金言 譯, 白話文版) [13] 穿著糞掃衣 [dhp-a-395-note] ,經脈清瞿可見,獨自在林中避靜處禪定的人,我稱之為婆羅門。 (偈 395)
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(周金言 譯, 白話文版) [13]
不能因為是婆羅門母親所生,就是婆羅門, [dhp-a-396-note]
如果有種種煩惱,也不過是一位婆羅門 [dhp-a-396-note2] 而已,
只有去除一切執著的人,我才稱之為婆羅門。 [dhp-a-396-note] (偈 396)
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(周金言 譯, 白話文版) [13] 斷除一切結,毫無畏懼,無所執著,解脫諸煩腦的人,我稱之為婆羅門。 (偈 397)
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(周金言 譯, 白話文版) [13] 去除皮帶,韁,繩,其它附屬物和門閂, [dhp-a-398-note] 而明白四聖諦的覺者,我稱之為婆羅門。 (偈 398)
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(周金言 譯, 白話文版) [13] 忍受辱罵鞭打而不瞋恚,具有如同軍隊般耐力的人,我稱之為婆羅門。 (偈 399)
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(周金言 譯, 白話文版) [13] 不瞋恚,有德行,持戒,不貪愛,調伏身心,證得最後身 [dhp-a-400-note] 的人,我稱之為婆羅門。 (偈400)
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(周金言 譯, 白話文版) [13] 如同蓮葉上的水滴,針鋒上的芥子,不染著愛欲的人,我稱之為婆羅門。 (偈 401)
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(周金言 譯, 白話文版) [13] 滅世間苦,棄絕五蘊沉重的負擔,並且解脫所有煩惱的人,我稱之為婆羅門。** (偈 402)
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(周金言 譯, 白話文版) [13] 具有甚深智慧,明辨善惡道,並且證得無上境界(涅槃)的人,我稱之為婆羅門。 (偈 403)
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(周金言 譯, 白話文版) [13] 不與俗人親親暱,也不與四方遊行的人親暱,四處雲行,不執著於一屋一瓦,沒有欲愛的人,我稱之為婆羅門。 (偈 404)
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(周金言 譯, 白話文版) [13] 不以武力對待一切強弱眾生,不傷害他人,不殺生的人,我稱之為婆羅門。 (偈 405)
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(周金言 譯, 白話文版) [13] 敵對者環繞時仍然保持友善的態度,暴力氣氛中仍然保持溫和的態度,眾人都執著五蘊,而不執著的人,我稱之為婆羅門。 (偈406)
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(周金言 譯, 白話文版) [13] 斷除所有的貪欲、瞋恚、驕慢和虛偽,如同芥子滑落針鋒的人,我稱之為婆羅門。 (偈 407)
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(周金言 譯, 白話文版) [13] 委婉說如法、有法益的話;實話實說;不以言語觸怒他人的人,我稱之為婆羅門。 (偈408)
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(周金言 譯, 白話文版) [13] 不作非分之取--不管長或短,多或少,鮮美或陳腐--的人,我稱之為婆羅門。** (偈 409)
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(周金言 譯, 白話文版) [13] 對今生或來世都沒有欲望的人,沒有貪欲、煩惱的人,我稱之為婆羅門。 (偈 410)
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(周金言 譯, 白話文版) [13] 沒有貪欲,了悟四聖諦而沒有疑惑,並且證得涅槃的人,我稱之為婆羅門。 (偈 411)
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(周金言 譯, 白話文版) [13] 超越善與惡,超越一切結,無憂無慮,清淨無垢的人,我稱之為婆羅門。 (偈 412)
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(周金言 譯, 白話文版) [13] 如同沒有瑕疵的月亮,澄淨,安祥,清明,不再渴求輪迴的人,我稱之為婆羅門。 (偈 413) [dhp-a-413-note2]
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(周金言 譯, 白話文版) [13] 超越泥濘(貪欲)、崎嶇道(煩惱)、生死海(輪迴)、無明黑暗的人;渡過四瀑流(欲、生、邪見與無明瀑流)而證得涅槃的人;禪定止觀的人;沒有欲愛和疑惑的人;完全不執著,究竟寂靜的人,我稱之為婆羅門。 (偈 414)
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(周金言 譯, 白話文版) [13] 世間人若割捨欲樂,正信出家,滅除貪欲,不再輪迴,我稱之為婆羅門。 (偈415)
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(周金言 譯, 白話文版) [13] 世間人若棄絕愛欲,正信出家,滅除愛欲,不再輪迴,我稱之為婆羅門。 (偈 416)
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(周金言 譯, 白話文版) [13] 解除天人束縛,解除一切束縛的人,我稱之為婆羅門。 (偈 417)
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(周金言 譯, 白話文版) [13] 超越喜歡(欲樂)與不喜歡(到林間僻靜處修行),清涼,沒有煩惱的人,調御五蘊,精進的人,我稱之為婆羅門。 (偈 418)
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(周金言 譯, 白話文版) [13]

遍知有情眾生的生死,不執著,善逝(趣向涅槃),明白四聖締的人,我稱之為婆羅門。 (偈419)

煩惱漏盡的阿羅漢,諸天、乾闥婆 [dhp-a-420-note] 及人都不知道他(她)的往生處,我稱之為婆羅門。 (偈420)

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(周金言 譯, 白話文版) [13]

遍知有情眾生的生死,不執著,善逝(趣向涅槃),明白四聖締的人,我稱之為婆羅門。 (偈419)

煩惱漏盡的阿羅漢,諸天、乾闥婆 [dhp-a-420-note] 及人都不知道他(她)的往生處,我稱之為婆羅門。 (偈420)

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(周金言 譯, 白話文版) [13] 不執著於過去、未來和現在五蘊的人,斷除煩惱,不執著的人,我稱之為婆羅門。 (偈 421)
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(周金言 譯, 白話文版) [13] 毫無畏懼,尊貴、勇猛、智慧具足的人,斷除欲望、調伏五蘊煩惱,沐浴 [dhp-a-422-note] 清淨,證悟的人,我稱之為婆羅門。 [dhp-a-422-note2] (偈 422)
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(周金言 譯, 白話文版) [13] 智者(牟尼)明白自己的前生,明辨天界和惡道,不再輪迴,證得無上智,而且一切圓滿成就,我稱之為婆羅門。 (偈 423)
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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424)

〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424)

〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424) 〔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
[13](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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424)

〔註013〕 取材自:《法句經/故事集》,馬來西亞.達摩難陀長老(K. Sri Dhammananda) 編著,臺灣.周金言 譯, 1996.04 出版,620 頁,出版者:臺灣.嘉義市.新雨雜誌社 ( 法雨道場雜誌月刊 );

線上版: 法句經故事集佛陀教育基金會 )、 本站

PDF 檔 ( 直行式排版, 佛陀教育基金會

[LCanFn01-01]〔了參法師註01-01〕 舊譯雙要品。
[LCanFn01-02]〔了參法師註01-02〕 「法」即「達摩」(Dhamma)。這裡第一頌為不善法。第二頌為善法。
[LCanFn01-03]〔了參法師註01-03〕 原文 Cakka.m va vahato pada.m 應譯為「如車輪隨於拖車之獸足」。
[LCanFn01-04]〔了參法師註01-04〕 原文 Sanantano 為古代之意。古法(Sanantano Dhammo 或 Poranako Dhammo)即指一切諸佛與諸佛弟子,所共同遵守的永久不易之法。
[LCanFn01-05]〔了參法師註01-05〕 「彼人」指諍論的人。因此經乃世尊在祇陀林中針對俱生皮(Kosambi)的諍論比丘而說。
[LCanFn01-06]〔了參法師註01-06〕 原文 Mayam Ettha Yamamase 直譯應作「我等將滅亡於此(諍論)中」。即為此諍論所困而走上毀滅之途。
[LCanFn01-07]〔了參法師註01-07〕 見色身以為淨而好樂之。
[LCanFn01-08]〔了參法師註01-08〕 「魔羅」(Maara),這裡指情欲。
[LCanFn01-09]〔了參法師註01-09〕 「非樂」(Asubha),指不淨觀,如觀三十二不淨身等。
[LCanFn01-10]〔了參法師註01-10〕 貪欲等。
[LCanFn01-11]〔了參法師註01-11〕 如四種資具及十種邪見等。
[LCanFn01-12]〔了參法師註01-12〕 如戒定慧及正見等。
[LCanFn01-13]〔了參法師註01-13〕 由於他作了種種惡業,而引起的現世悲哀稱為「悲我作惡」;然而這種悲哀,尚屬有限,將來墮在惡趣中受報的時候,其苦無窮。
[LCanFn01-14]〔了參法師註01-04〕 巴利 Sahita 或 Samhita 有集合、合理、感化等多義,這裡是佛陀所說三藏的名稱。
[LCanFn01-15]〔了參法師註01-15〕 替別人放牛的人,早上把牛放出,晚上數過了牛的數目交還牛主,換取一天的工資而已。如果他希望去吃從牛所出的乳、酪、生酥、熟酥、醍醐等五味則不可得。
[MettFn01-01]〔明法尊者註01-01〕 諸法 (mental phenomena、mental states)︰在此指善.惡業(kamma)。 ︰指心識。此句即:心為所有作為的前導,心為它們的主人,它們為心所造作。
[MettFn01-02]〔明法尊者註01-02〕 如輪隨獸足 :cakkaṁ’va vahato padaṁ,如車輪跟隨拖車的獸足。
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〔明法尊者註01-03〕 這是護眼長老(Cakkhupālatthera)的故事,他因瞎了眼,在晚上經行踏死很多小生物,隔天被其他比丘發現。佛陀說他無心殺,沒有罪。《本事經》:「諸不善法生,為因能感苦,皆意為前導,與煩惱俱生。意為前導法,意尊意所使,由意有染污,故有說有行,苦隨此而生,如輪因手轉。」(T4.663.3);

PS: 請參 001 典故-- 護眼尊者的故事 ;或《法句經故事集》,一~一、 瞎眼的阿羅漢 (偈 001) 。

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〔明法尊者註01-04〕 舍衛城一位吝嗇的婆羅門之子,甚至快死了,父親也不延醫,佛陀知道此事,去托缽,經過他家,向他放光,他對佛陀生信,死後生忉利天。他父親到墳墓去哭,他下來勸他的父親要親近佛陀。《本事經》:「諸淨善法生,為因能感樂,皆意為前導,與善法俱生。意為前導法,意尊意所使,由意有清淨,故有說有行,樂隨此而生,如影隨形轉。」(T4.664.1);

PS: 請參 002 典故-- 俄丁納布柏各的故事 ;或《法句經故事集》,一~二、 何必妄想 (偈 002) 。

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〔明法尊者註01-05〕 這是關於帝沙長老(Tissatthera)的故事。帝沙長老是佛陀的表弟,晚年出家,卻喜裝作長老,常與年輕比丘爭吵。他不只是今生頑固,前世也很頑固。

PS: 請參 003-004 典故-- 笛沙的故事 ;或《法句經故事集》,一~三、 報復的苦行者 (偈 003~004) 。

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〔明法尊者註01-06〕 本則是妻與妾多世冤冤相報的故事。佛陀作了勸導。《增壹阿含24.8經》︰「怨怨不休息,自古有此法,無怨能勝怨,此法終不朽。」(T2.627.2)。

PS: 請參 005 典故-- 虎姑婆的故事 ;或《法句經故事集》,一~四、 累劫以來的仇恨 (偈 005) 。

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〔明法尊者註01-07〕 彼人 (Pare 其他諸人):指在憍賞彌 (Kosambi) 的比丘,因精通律的比丘與精通法的比丘判定有罪、無罪意見不同而起諍論。故事與第 328-330 偈同。PS: 請參《法句經故事集》,一~五、 憍賞彌諍論不休的比丘們 (偈 006)

PS: 另參:《法句經故事集》,二十三~七、 照顧佛陀的大象 (偈 328~330) 。

[MettFn01-08]〔明法尊者註01-08〕 我等將毀滅:我們將滅亡於此諍論之中。另譯作:「我們在此處要止息」(mayam ettha yamāmase)。
[MettFn01-09]〔明法尊者註01-09〕 cf. M.48.Kosambiyasuttaṁ憍賞彌經、《增壹阿含24.8經》(T2.626.)、《本生經》J.428.、cf.《律藏》〈大品〉〈憍賞彌犍度〉Vin. Mv. p.338ff.、《五分律》卷24(T22.158.3)、《四分律》卷43(T22.874.3)
[MettFn01-10]〔明法尊者註01-10〕 淨樂 :好樂、貪著色身的淨美。
[MettFn01-11]〔明法尊者註01-11〕 不攝護諸根:眼.耳.鼻.舌.身.意不自我保護,隨心縱欲。
[MettFn01-12]〔明法尊者註01-12〕 飲食不知量:對飲食不省察所從來,為娛樂或炫耀或美白而飲食。
[MettFn01-13]〔明法尊者註01-13〕 魔(māra):在此指欲望。
[MettFn01-14]〔明法尊者註01-14〕 如風吹弱樹:vāto rukkhaṁ va dubbalaṁ。dubbalaṁ,弱(難(ㄋㄢˊ)強力)。
[MettFn01-15]〔明法尊者註01-15〕 非樂:asubha(不淨觀),觀察身體十種不淨或身體三十二種成份。
[MettFn01-16]〔明法尊者註01-16〕 :對佛.法.僧不動搖的信心。
[MettFn01-17]〔明法尊者註01-17〕 :煩惱魔。
[MettFn01-18]

〔明法尊者註01-18〕 偈頌故事︰摩訶迦羅和小迦羅兄弟都是生意人,後來都出家,摩訶迦羅努力在墓地禪修,並觀照身體的無常,證得阿羅漢果。小迦羅對修行沒有興趣,最後被他的妻妾說服還俗。相反地,摩訶迦羅已不為欲望所動。

PS: 請參《法句經故事集》,一~六、 摩訶迦羅比丘和小迦羅比丘的命運 (偈 007~008) 。

[MettFn01-19]〔明法尊者註01-19〕 離諸垢 (vanta-kāsāva吐污):離煩惱。有煩惱垢、塵垢、垢穢、惑垢、染垢等名詞。
[MettFn01-20]〔明法尊者註01-20〕 戒律︰DhA:sīlesūti catupārisuddhisīlesu. (於諸戒:於四遍清淨的戒。)
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〔明法尊者註01-21〕 舍利弗、目犍連尊者不瞭解提婆達多,誤把一件高價的袈裟供養他。

PS: 請參《法句經故事集》,一~七、 誰有得到黃色布料供養的資格 (偈 009~010) 。

[MettFn01-22]〔明法尊者註01-22〕 非真思真實:DhA:asāre sāramatino ti cattāro paccayā, dasavatthukā micchādiṭṭhi, tassā upanissayabhūtā dhammadesanāti ayaṁ asāro nāma. (在非核心之中思量核心:從四資具,它的十事的邪見解,已成為依靠的指示法,此名叫非核心。)
[MettFn01-23]

〔明法尊者註01-23〕 11~12偈為優婆提舍(舍利弗)和拘律陀(目犍連),聽到馬勝比丘念誦:「諸法因緣生,如來說諸因。諸法因緣滅,大沙門如是說。」的法偈,當下就證得預流果。之後,優婆提舍把這因緣的偈頌告訴拘律陀,他聽完這偈頌後,也立刻證得預流果。然後,他們就去找他們的老師刪闍耶,並告訴他說,他們已經找到可以指引究竟解脫之道的人,邀他一齊去見佛陀,但是被刪闍耶拒絕。他們向世尊表示刪闍耶的拒絕,世尊說了此偈。

PS: 請參《法句經故事集》,一~八、 了解正法甚難 (偈 011~012) 。

[MettFn01-24]〔明法尊者註01-24〕 《增壹阿含18.7經》:「蓋屋不密,天雨則漏,人不惟行,漏婬怒癡。蓋屋善密,天雨不漏,人能惟行,無婬怒癡。」(T2.591.3)
[MettFn01-25]

〔明法尊者註01-25〕 13~14偈為難陀(Nanda,世尊姨母弟,即摩訶波闍波提的兒子)戀戀不忘未婚妻,渴望還俗。世尊為難陀說法的偈頌。

PS: 請參 《法句經故事集》,一~九、 難陀為了女人修行 (偈 013~014) 。

另參:《原始佛典選譯》,顧法嚴 譯,慧炬 出版 p.253, 典故:巴利本生經 182

[MettFn01-26]

〔明法尊者註01-26〕 本偈為住在竹林精舍附近,屠豬夫純陀(Cundasūkarika),臨終前作豬叫,在地上打滾,經一星期,死後下地獄,世尊說出此偈。

PS: 請參《法句經故事集》,一~十、 生生世世受苦的屠夫 (偈 015) 。

[MettFn01-27]

〔明法尊者註01-27〕 本偈說曇彌優婆塞(Dhammika-upāsaka)的故事。住在舍衛城的曇彌樂善好施,臨終時有六天的六匹馬車來迎,他告訴兒女,他選擇去兜率天。

PS: 請參 016 典故-- 塔蜜卡優婆塞的故事 ;或《法句經故事集》,一~十一、 世世幸福 (偈 016) 。

[MettFn01-28]

〔明法尊者註01-28〕 本偈說提婆達多(Devadatta)的故事。他是大師的表弟,他學成神通之後,曾以神通博得阿闍世王的信任,之後,日日獲得很多供養。他想當僧團的領導人,曾跟佛陀索眾,佛陀沒有答應。他懷恨在心,有三次謀害佛陀不成,其中一次利用山上的滾石,傷到佛足,出佛身血;殺佛不成,他就有分裂僧團的動作;又殺害蓮華色阿羅漢尼(Uppalavaṇṇa)。多項五逆罪,死後投生大阿鼻地獄(avīcimahāniraya)。

PS: 請參《法句經故事集》,一~十二、 提婆達多悲慘的命運 (偈 017) 。

[MettFn01-29]

〔明法尊者註01-29〕 給孤獨長者的第三女兒善意天(Sumanadevī),臨終時稱父親為「弟弟」。給孤獨長者困惑不安,以為她臨終時沒有正念。佛陀說,她臨終時正念現前,因為她證得二果,境界比給孤獨長者高,死後往生兜率天。

PS: 請參《法句經故事集》,一~十三、 年輕女孩的成就 (偈 018) 。

[MettFn01-30]〔明法尊者註01-30〕 經集:DhA:saṁhitan ti tepiṭakassa buddhavacanassetaṁ nāmaṁ.(經集:這是佛說的三藏之名。)
[MettFn01-31]〔明法尊者註01-31〕 沙門分︰bhāgavā sāmaññassa,沙門的成分,指沙門的利益:道與果。
[MettFn01-32]

〔明法尊者註01-32〕 19-20偈說兩位好友比丘的故事。一位已證阿羅漢果,一位只精通經教。

PS: 請參 019-020 典故-- 兩位老友比丘的故事 ;或《法句經故事集》,一~十四、 知識不等於證悟 (偈 019~020) 。

[NandFn01-00]〔Nanda 校註01-00〕 〝於此世界中〞 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。
[NandFn01-01]〔Nanda 校註01-01〕 若彼等**知**此 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。
[NandFn01-02]

〔Nanda 校註01-02〕 亦可為"彼實為魔伏" 說明:參考法雨道場( 明法 法師)出版之修訂版,參考巴、英及語體本。

※※※感謝成大生化所 賴明德教授對"校註"提供寶貴意見。※※※

[CFFn01-01]〔敬法法師註01〕 於此,法是指五蘊中的受、想、行,意則是指識。
[CFFn01-02]〔敬法法師註01-02〕 註釋:於此,「他人」(pare)是指除了智者們之外,其他製造爭論的人就是他人。
[CFFn01-03]〔敬法法師註01-03〕 註釋:「已去除污染之人」(vantakasāv'assa)是已透過四道去除污染、棄除污染、斷除污染之人。
[CFFn01-04]〔敬法法師註01-04〕 註釋:「良好培育」是於止觀禪法得到良好培育。
[CFFn01-05]〔敬法法師註01-05〕 註:沙門份是指道果。
[TSFn01-01]

〔古漢譯註01-01〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 1;標注 T04n0210_p0562a11(00); 參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 1

PS:【大】 于 ; 【聖】 為

[TSFn01-02]

〔古漢譯註01-02〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583a07(00)

PS:【大】 於 ; 【聖】 于

[TSFn01-03]〔古漢譯註01-03〕 《出曜經》,卷28,〈32 心意品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷28〈32 心意品〉(CBETA, T04, no. 212, p. 758, c12-p. 764, c5) ,【13. 中心念惡】
[TSFn01-04]〔古漢譯註01-04〕 《法集要頌經》,〈31 護心品〉,偈頌 13; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈31 護心品〉對照表 ,偈頌 13
[TSFn01-05]

〔古漢譯註01-05〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 2;標注 T04n0210_p0562a11(00); 參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 2

PS:【大】 樂自追 ; 【聖】 自追身

[TSFn01-06]

〔古漢譯註01-06〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583a09(00)

PS:【大】 追 ; 【聖】 進

[TSFn01-07]〔古漢譯註01-07〕 《出曜經》,卷28,〈32 心意品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷28〈32 心意品〉(CBETA, T04, no. 212, p. 758, c12-p. 764, c5) ,【14. 中心念善】
[TSFn01-08]〔古漢譯註01-08〕 《法集要頌經》,〈31 護心品〉,偈頌 14; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈31 護心品〉對照表 ,偈頌 14
[TSFn01-09]

〔古漢譯註01-09〕 《出曜經》,卷16 〈15 忿怒品〉; 參照 《出曜經》校勘與標點 之 2013年11月12日 星期二 卷16 〈15 忿怒品〉(CBETA, T04, no. 212, p. 693, b19-p. 698, a26) ,【7. 人若罵我】

PS: 另參:法句經:隨亂意行,拘愚入冥,自大無法,何解善言T04, 562a

[TSFn01-10]

〔古漢譯註01-10〕 《法集要頌經》,〈14怨家品〉,偈頌 10; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月12日 星期四 《法集要頌經》(T213) 卷2〈14怨家品〉 ,偈頌 10 PS: 另參:法句經:隨正意行,開解清明,不為妬嫉,敏達善言。 [TSFn01-10-1] T04, 562a

[TSFn01-10-1]〔古漢譯註01-10-1〕 「敏達善言」,宋、元、明版藏經、《聖語藏》、《磧砂藏》與《趙城金藏》作「愍達善言」,《大正藏》作「敏達善言」
[TSFn01-11]

〔古漢譯註01-11〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 5;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 5

PS: 1. 【大】 慍 ; 【聖】 懆
  1. 【大】 甞 ; 【聖】 常;
  2. 「甞」 為「嘗」之異體。參 研訂說明a00664-001A00664 【嘗】教育部《異體字字典》
  3. 【宋】-- 宋本-- 南宋思溪藏 (The 'Sung Edition' A. D. 1239)
  4. 【元】-- 元本 -- 元大普寧寺藏 (The 'Yuan Edition' A. D. 1290)
  5. 【明】-- 明本 -- 明方冊藏 (The 'Ming Edition' A. D. 1601)
  6. 【聖】-- 正倉院聖語藏本(天平寫經) (The Tempyō Mss. [A. D. 729-] and the Chinese Mss. of the Sui [A. D. 581-617] and Tang [A. D. 618-822] dynasties, belonging to the Imperial Treasure House Shōsō-in at Nara, specially called Shōgo-zō)
  7. 【大】-- 大正藏 -- 大正新脩大藏經(Taisho Tripitaka); 紙本來源:大正新修大藏經刊行會 編 / 東京:大藏出版株式會社, Popular Edition in 1988.
[TSFn01-12]

〔古漢譯註01-12〕 《出曜經》,卷16 〈15 忿怒品〉; 參照 《出曜經》校勘與標點 之 2013年11月12日 星期二 卷16 〈15 忿怒品〉(CBETA, T04, no. 212, p. 693, b19-p. 698, a26) ,【8. 不可怨以怨】

PS: 【大】 已 ; 【明】 以

[TSFn01-13]〔古漢譯註01-13〕 《法集要頌經》,〈14怨家品〉,偈頌 9; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月12日 星期四 《法集要頌經》(T213) 卷2〈14怨家品〉 ,偈頌 9
[TSFn01-14]〔古漢譯註01-14〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 6;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 6
[TSFn01-15]

〔古漢譯註01-15〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 7;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉, ,偈頌 7

PS: 1. 【大】 身 ; 【宋】 行 ; 【聖】 行
  1. 【大】 墮 ; 【宋】 隨
  2. 【大】 弱 ; 【聖】 溺
[TSFn01-16]

〔古漢譯註01-16〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【15. 觀淨而自脩】

PS: 「脩」為「修」之異體。參 研訂說明a00194-005_1A00194 【修】教育部《異體字字典》

[TSFn01-17]〔古漢譯註01-17〕 《法集要頌經》,〈29 相應品〉,偈頌 15; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213) 〈29 相應品〉對照表 ,偈頌 15
[TSFn01-18]〔古漢譯註01-18〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 8;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 8
[TSFn01-19]〔古漢譯註01-19〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【16. 當觀不淨行】
[TSFn01-20]〔古漢譯註01-20〕 《法集要頌經》,〈29 相應品〉,偈頌 16; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213) 〈29 相應品〉對照表 ,偈頌 16
[TSFn01-21]〔古漢譯註01-21〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 9;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 9
[TSFn01-22]〔古漢譯註01-22〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【7. 無塵離於塵】
[TSFn01-23]〔古漢譯註01-23〕 《法集要頌經》,〈29 相應品〉,偈頌 7; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213),〈29 相應品〉對照表 ,偈頌 7
[TSFn01-24]

〔古漢譯註01-24〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 10;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 10

PS:【大】 戒 ; 【聖】 我

[TSFn01-25]〔古漢譯註01-25〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【8. 若能除垢穢】
[TSFn01-26]〔古漢譯註01-26〕 《法集要頌經》,〈29 相應品〉,偈頌 8; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213),〈29 相應品〉對照表,偈頌 8 ,偈頌 8
[TSFn01-27]〔古漢譯註01-27〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 11;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 11
[TSFn01-28]〔古漢譯註01-28〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583c02(00)
[TSFn01-29]〔古漢譯註01-29〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【3. 不牢起牢想】
[TSFn01-30]〔古漢譯註01-30〕 《法集要頌經》,〈29 相應品〉,偈頌 3; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213), 〈29 相應品〉對照表 ,偈頌 3
[TSFn01-31]〔古漢譯註01-31〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 12;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 12
[TSFn01-32]

〔古漢譯註01-32〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583c03(00)

PS:【大】 為 ; 【宋】 知 ; 【元】 知 ; 【明】 知 ; 【聖】 知

[TSFn01-33]

〔古漢譯註01-33〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【4. 牢而知牢者】

PS:【大】 人 ; 【宋】 入 ; 【元】 入 ; 【明】 入

[TSFn01-34]

〔古漢譯註01-34〕 《法集要頌經》,〈29 相應品〉,偈頌 4; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213), 〈29 相應品〉對照表 ,偈頌 4

PS:【大】 人 ; 【宋】 入 ; 【元】 入 ; 【明】 入

[TSFn01-35]

〔古漢譯註01-35〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 13;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 13

PS:【大】 淫 ; 【宋】 婬 ; 【元】 婬 ; 【明】 婬

[TSFn01-36]〔古漢譯註01-36〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583c14(00)
[TSFn01-37]〔古漢譯註01-37〕 《出曜經》,卷28〈32 心意品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷28〈32 心意品〉(CBETA, T04, no. 212, p. 758, c12-p. 764, c5) ,【11. 蓋屋不密】
[TSFn01-38]〔古漢譯註01-38〕 《法集要頌經》,〈31 護心品〉,偈頌 11; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈31 護心品〉對照表 ,偈頌 11
[TSFn01-39]

〔古漢譯註01-39〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 14;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 14

PS:【大】 淫 ; 【大】 淫 ; 【宋】 婬 ; 【元】 婬 ; 【明】 婬

[TSFn01-40]

〔古漢譯註01-40〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583c15(00)

PS:【大】 密 ; 【聖】 蜜

[TSFn01-41]

〔古漢譯註01-41〕 《出曜經》,卷28〈32 心意品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷28〈32 心意品〉(CBETA, T04, no. 212, p. 758, c12-p. 764, c5) ,【12. 蓋屋緻密】

PS: 1. 【大】 不 ; 【宋】 緻 ; 【元】 緻 ; 【明】 緻
  1. 【大】 則 ; 【宋】 不 ; 【元】 不 ; 【明】 不
[TSFn01-42]〔古漢譯註01-42〕 《法集要頌經》,〈31 護心品〉,偈頌 11; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈31 護心品〉對照表 ,偈頌 12: 蓋屋若善密,天雨則不漏 ,人自思惟行,永無婬怒癡。
[TSFn01-43]

〔古漢譯註01-43〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 17;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 17

PS: 1. 【大】 憂 ; 【聖】 優
  1. 【大】 彼 ; 【宋】 後 ; 【聖】 後
[TSFn01-44]

〔古漢譯註01-44〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583b12(00)

PS: 1. 【大】 唯 ; 【宋】 惟 ; 【元】 惟 ; 【明】 惟 ; 【聖】 惟
  1. 【大】 懼 ; 【宋】 惟
[TSFn01-45]〔古漢譯註01-45〕 《出曜經》,卷25〈29 惡行品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷25〈29 惡行品〉(CBETA, T04, no. 212, p. 741, b24-p. 747, b27) ,【32. 此憂彼亦憂】
[TSFn01-46]〔古漢譯註01-46〕 《法集要頌經》,〈28 罪障品〉,偈頌 31; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈28 罪障品〉對照表 ,偈頌 31
[TSFn01-47]〔古漢譯註01-47〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 18;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 18
[TSFn01-48]〔古漢譯註01-48〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583b02(00)
[TSFn01-49]〔古漢譯註01-49〕 《出曜經》,卷25〈29 惡行品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷25〈29 惡行品〉(CBETA, T04, no. 212, p. 741, b24-p. 747, b27) ,【33. 此喜彼亦喜】
[TSFn01-50]〔古漢譯註01-50〕 《法集要頌經》,〈28 罪障品〉,偈頌 32; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈28 罪障品〉對照表 ,偈頌 32
[TSFn01-51]〔古漢譯註01-51〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 19;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 19
[TSFn01-52]〔古漢譯註01-52〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583b13(00)
[TSFn01-53]〔古漢譯註01-53〕 《出曜經》,卷25〈29 惡行品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷25〈29 惡行品〉(CBETA, T04, no. 212, p. 741, b24-p. 747, b27) ,【34. 此煮彼亦煮】
[TSFn01-54]〔古漢譯註01-54〕 《法集要頌經》,〈28 罪障品〉,偈頌 33; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈28 罪障品〉對照表 ,偈頌 33
[TSFn01-55]

〔古漢譯註01-55〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 20;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 20

PS:【大】 歡 ; 【聖】 勤

[TSFn01-56]〔古漢譯註01-56〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583b03(00)
[TSFn01-57]〔古漢譯註01-57〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 21;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 21
[TSFn01-58]

〔古漢譯註01-58〕 《出曜經》,卷6〈4 無放逸品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷6〈4 無放逸品〉(CBETA, T04, no. 212, p. 632, b20-p. 638, b2) ,【7. 雖多誦習義】

PS:【大】 牛 ; 【明】 年

[TSFn01-59]〔古漢譯註01-59〕 《法集要頌經》,〈4 放逸品〉,偈頌 22; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》卷1〈4 放逸品〉(CBETA, T04, no. 213, p. 779, a1-c21) ,偈頌 22
[TSFn01-60]〔古漢譯註01-60〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 22;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 22
[TSFn01-61]

〔古漢譯註01-61〕 《出曜經》,卷7〈5 放逸品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷7〈5 放逸品〉(CBETA, T04, no. 212, p. 658, c22-p. 660, a7) 與 (CBETA, T04, no. 212, p. 644, a13-p. 649, b25) ,【8. 說法雖微少】 [TSFn01-61-1]

[TSFn01-61-1]

〔古漢譯註01-61-1〕 依《磧砂藏》,〈5 放逸品〉第7頌「雖多誦習義」之後,下接「說法雖微少」到…「時阿蘭即告弟子而說此頌」共1627字。《大正藏》則在 卷七 之首,標示〈放逸品之二〉,下接「吾觀遠來士」一頌,釋文則為「是時菩薩問阿蘭曰」。實際上,《大正藏》卷七的卷首此頌與「是時菩薩問阿蘭曰」,應上承自 《出曜經》卷9〈7 戒品〉 卷末的:「時阿蘭即告弟子而說此頌」(CBETA, T04, no. 212, p. 660, a6-7),而歸屬〈5 放逸品〉。顯然《大正藏》經文錯落,今依《磧砂藏》更動次序,以恢復「原貌」。

PS: T04n0212_p0658c22(00)║ 說法雖微少,  一意專聽受,
  T04n0212_p0658c23(00)║ 此名護法人,  除去婬怒癡,
  T04n0212_p0658c24(00)║ 眾結永盡者,  故名為沙門。

註:〔說法乃至卷末字此頌〕一千六百二十三字在卷第六終【宋】【元】【明】,(P. 644)
[TSFn01-62]

〔古漢譯註01-62〕 《法集要頌經》,〈4 放逸品〉,偈頌 21, 23; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》卷1〈4 放逸品〉(CBETA, T04, no. 213, p. 779, a1-c21) ,偈頌 21, 23

PS: T04,779b11 取材自:【部落格-- 荒草不曾鋤】-- 《法句經》
  T04,779b15 取材自:《法句経の対照研究》-- 法句経の発展成立史研究,丹生実憲 著
[dhp-a-001-note]
  1. 「法 」(dhamma)有多重意義,此處指的是業(kamma) 或代表行 (cetana) 的業,或任何伴隨道德或不道德的意識而來的心理狀態。本品的法指的是不善法(邪惡的心理狀態),若沒有心的作用,不會生起任何心理狀態,所以說心是所有善惡心理狀態的先導。
  2. 行:最重要的心理狀態。佛:「行即是業。」
  3. 心是所有作為的先導,是實行和衡量所有行為的主要因素。
[dhp-a-002-note]第 1 與第 2 法句是佛陀在不同場合說法,用來說明善惡業不可避免的業報。人會受到過去和現在所作之業的影響,而在現在或未來適當的時機受此業報。人必須為自己的幸福和悲慘,負大部份責任;人為自己造作天堂或地獄;人是自己命運的主宰,只有人才能拯救自己。佛法教導世人要自我負責,也主張因果報應。人造作業,會受業報。但仍有解脫的可能。
[dhp-a-003-note](1, 2) 佛陀經常教誨弟子不可以報復,即使受到激怒也要隨時隨地修習忍辱。佛陀讚歎那些儘管有能力報復,但忍辱並且原諒他人辱罵的人,在整部《法句經 / 故事集》中,佛陀多次受到他人嚴厲的批評、辱罵和攻擊,但佛陀仍忍辱如常。忍辱不是脆弱或失敗的表現,而是偉人堅定信念的表徵。
[dhp-a-005-note]佛陀和弟子共同遵守的永恒不變之法。
[dhp-a-007-note1](1, 2) 波旬:佛法中的波旬有五種意義: (1)五蘊 (2)造作 (3)死 (4)煩惱 (5)魔波旬。在本篇中指的是「煩惱」。
[dhp-a-007-note2](1, 2) 信:基於智慧而對佛、法、僧的信仰。佛法中沒有盲從迷信。人不可能基於不合理的信仰而接受任何事情。
[dhp-a-007-note3](1, 2) 本篇是佛陀針對出家人的說法。讀者應注意,佛陀對出家人和在家人的生活要求不同。
[dhp-a-009-note1](1, 2) 袈裟是棄絕世間的外在象徵,比丘的袈裟加以染色是為了使其不具任何價值。 本法句的袈裟是一雙關語,如果內心不清淨,則光靠外表的象徵也沒有任何意義。佛陀在另一個場合中,曾說內心清淨的人,不管外表如何,才是真的比丘。(參考 第142偈
[NāradaFn01-01](Ven. Nārada 01-01) Yamaka means a pair. This chapter is so named because it consists of ten pairs of parallel verses.
[NāradaFn01-02](Ven. Nārada 01-02) "Things are forerun by mind" - Mrs. Rhys Davids. "(The mental) natures are the result of what we have thought" - Radhakrishnan. "All that we are is the result of what we have thought" - Irving Babbit.
[NāradaFn01-03]

(Ven. Nārada 01-03) These two parallel verses were uttered by the Buddha on two different occasions to show the inevitable effects of evil and good Kamma respectively.

Man reaps what he has sown in the past or in the present. What he sows now he reaps in the present or in the future at the opportune moment. Man himself is mainly responsible for his own happiness and misery. He creates his own hell and heaven. He is the architect of his own fate. What he makes he can unmake.

Buddhism teaches self-responsibility and the inevitability of the law of cause and effect. What one reaps accords with what one has sown but one is not bound to reap the effects of all that one has sown. If one were, emancipation would become an impossibility.

[NāradaFn01-04](Ven. Nārada 01-04) The Buddha's constant advice to His followers is not to retaliate but to practise patience at all times, at all places, even under provocation. The Buddha extols those who bear and forbear the wrongs of others though they have the power to retaliate. In the Dhammapada itself there are many instances to show how the Buddha practised patience even when He was severely criticised, abused, and attacked. Patience is not a sign of weakness or defeatism but the unfailing strength of great men and women.
[NāradaFn01-05](Ven. Nārada 01-05) Avera, literally, means non-anger. Here it means the virtue opposed to the vice of anger, that is, loving-kindness (Mettā).
[NāradaFn01-06](Ven. Nārada 01-06) Sanantana an ancient principle followed by the Buddha and His disciples. (Commentary).
[NāradaFn01-07](Ven. Nārada 01-07) The quarrelsome persons.
[NāradaFn01-08](Ven. Nārada 01-08) Yamāmase; derived from yam, to perish, or to restrain.
[NāradaFn01-09](Ven. Nārada 01-09) The first line may also be rendered thus: Others do not know that here we must restrain ourselves. "The world does not know that we must all come to an end here" - Max Muller, "People do not discern that here we straitened are in life, in time" - Mrs. Rhys Davids.
[NāradaFn01-10](Ven. Nārada 01-10) Desiring pleasurable sensual objects.
[NāradaFn01-11](Ven. Nārada 01-11) According to Buddhism there are five kinds of Māras - namely: i. the five Aggregates (khandha), ii. moral and immoral activities (abhisaṅkhāra), iii. death (maccu), iv. passions (kilesa), and v. Māra the deity (devaputta). Here the term Māra is used in the sense of passions.
[NāradaFn01-12](Ven. Nārada 01-12) The thirty-two impurities of the body such as hair, hair of the skin, nails, teeth, skin, etc. To overcome lust, meditation on the impurities of the body is recommended.
[NāradaFn01-13](Ven. Nārada 01-13) Saddhā is faith in the Buddha (the Teacher), the Dhamma (the Teaching) and the Sangha (the Order), based on knowledge. There is no blind faith in Buddhism. One is not expected to accept anything on mere unreasoning faith.
[NāradaFn01-14](Ven. Nārada 01-14) These two verses are meant exclusively for Bhikkhus who lead the Holy Life. The first verse indicates the worldly path of sense-gratification; the second, the spiritual path of sense-control and asceticism. It should be noted that Buddhism offers one way of life to the monks and another to the laity.
[NāradaFn01-15](Ven. Nārada 01-15) Kasāva means stains of passion. Kāsāva means a dyed robe, the outward symbol of renunciation. Robes of monks are dyed to make them valueless. Here is a play on words. External mark of the Holy Life is of no consequence without internal purity. On another occasion the Buddha remarked that a pure person is indeed an ideal recluse or Bhikkhu, irrespective of his external apparel. See v. 142.
[NāradaFn01-16]

(Ven. Nārada 01-16) Sāra means the core or essence. Asāra are the unessentials like the necessaries of life, false beliefs, etc. Sāra are the essentials like right beliefs, (sammā diññhi) morality (sīla), concentration (samādhi), wisdom (paññā), etc. The essence of the Holy Life cannot be achieved by caring for unessentials.

In the Mahā Sāropama Sutta (Majjhima Nikāya, No. 29) the Buddha has compared the leaves and branches of a tree to gain and fame, the bark to morality, the greenwood to concentration, the fruits to the five kinds of super-intellect (abhiññā) and the core to Arahantship.

[NāradaFn01-17](Ven. Nārada 01-17) Such as lust (kāma), illwill (vyāpāda), and harmfulness (vihiṃsā)
[NāradaFn01-18](Ven. Nārada 01-18) Such as renunciation or non-attachment (nekkhamma), loving-kindness (avyāpāda), and harmlessness (avihiṃsā). These pure thoughts constitute the second factor of the Noble Eightfold Path.
[NāradaFn01-19](Ven. Nārada 01-19) Bhāvitaṃ, lit., made to become, i.e., trained, cultivated, developed. Mind is trained by concentration, which leads to one-pointedness of the mind and mental purification, and by contemplation, which leads to the understanding of things as they truly are. The ultimate goal of a Buddhist is achieved by these two stages of mental development. As physical exercise is to the body, so is meditation to the mind. A well-developed mind is not easily dominated by passions.
[NāradaFn01-20](Ven. Nārada 01-20) Repenting over his evil deeds, he suffers mentally.
[NāradaFn01-21](Ven. Nārada 01-21) Experiencing the effects of his evil deeds.
[NāradaFn01-22](Ven. Nārada 01-22) Reflecting on his good action.
[NāradaFn01-23](Ven. Nārada 01-23) Reaping the desirable results of his good deeds.
[NāradaFn01-24](Ven. Nārada 01-24) According to Buddhism the subsequent birth is determined by the thought process at the moment of death. Buddhists do not believe that the earth is the only habitable plane and that human beings are the only beings. Planes are numerous and beings are innumerable. After death one may be born as a human being or in a subhuman state or in a celestial plane according to one's actions. The so-called being in the subsequent life is neither the same as its predecessor (as it has changed) nor absolutely different (as it is the identical stream of life). Buddhism denies an identical being but affirms an identity in process.
[NāradaFn01-25](Ven. Nārada 01-25) Duggati is a woeful state and Sugati is a blissful state. Rebirths in all such states are temporary.
[NāradaFn01-26](Ven. Nārada 01-26) Sahitaṃ = saha + hitaṃ, is that which is associated with what is beneficial. Commentary states that sahitaṃ is a synonym for the Tipiñaka, the three Baskets, taught by the Buddha, namely: Vinaya Piñaka, the Basket of Discipline, Sutta Piñaka, the Basket of Discourses, and Abhidhamma Piñaka, the Basket of Ultimate Doctrine.
[NāradaFn01-27](Ven. Nārada 01-27) The blessings of a monk are the four stages of Sainthood - namely: Sotāpatti, Stream Winner, Sakadāgāmi, Once-Returner, Anāgāmi, Never-Returner, and Arahanta, the Worthy.
[NāradaFn01-28]

(Ven. Nārada 01-28) Sāmaññassa = lit. the state of a monk or ascetic, i.e., the Holy life. According to Buddhism learning is of no avail without actual practice.

As such Buddhism is not a mere philosophy, but a unique Path of Enlightenment.

[BudRkFn-v7](Ven. Buddharakkhita v. 7) Mara: the Tempter in Buddhism, represented in the scriptures as an evil-minded deity who tries to lead people from the path to liberation. The commentaries explain Mara as the lord of evil forces, as mental defilements and as death.
[BudRkFn-v8](Ven. Buddharakkhita v. 8) The impurities (asubha): subjects of meditation which focus on the inherent repulsiveness of the body, recommended especially as powerful antidotes to lust.
[ThaniSFn-V1-2](1, 2)

(Ven. Thanissaro V. 1-2) The fact that the word mano is paired here with dhamma would seem to suggest that it is meant in its role as "intellect," the sense medium that conveys knowledge of ideas or mental objects (two possible meanings for the word dhamma). However, the illustrations in the second sentence of each verse show that it is actually meant in its role as the mental factor responsible for the quality of one's actions (as in mano-kamma), the factor of will and intention, shaping not only mental events, but also physical reality (on this point, see SN 35.145 ). Thus, following a Thai tradition, I have rendered it here as "heart."

The images in these verses are carefully chosen. The cart, representing suffering, is a burden on the ox pulling it, and the weight of its wheels obliterates the ox's track. The shadow, representing happiness, is no weight on the body at all.

All Pali recensions of this verse give the reading, manomaya = made of the heart, while all other recensions give the reading manojava = impelled by the heart.

[ThaniSFn-V7-8](1, 2) (Ven. Thanissaro V. 7-8) Focused on the foul: A meditative exercise in focusing on the foul aspects of the body so as to help undercut lust and attachment for the body (see MN 119 ). AN 3.16 gives a standard definition for restraint with the senses: "And how does a monk guard the doors to his sense faculties? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or particulars by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye. (Similarly with the ear, nose, tongue, body & intellect.) This is how a monk guards the doors to his sense faculties."
[ThaniSFn-V11-12](1, 2) (Ven. Thanissaro V. 11-12) Wrong resolves = mental resolves for sensuality, ill will, or harmfulness. Right resolves = mental resolves for freedom from sensuality, for freedom from ill will, and for harmlessness.
[ThaniSFn-V17-18](1, 2) (Ven. Thanissaro V. 17-18) "Destination" in these two verses and throughout the text means one's destination after death.
[VaradoFn01-1](Ven. Varado 01-1) Verse 6: "man should live restrained" (yamāmase). PED (yamati): "to control oneself".
[DLMBSFn-V001](DLMBS Commentary V001) In this verse (and the following one, DhP 2) some philosophical observations are made about the nature of our mind. It says that all the mental phenomena, happiness or suffering, joy or sorrow are made by, or are the outcome of, the quality of the mind. These mental phenomena are (according to the teachings of Abhidhamma) feelings (vedanā), perception (saññā) and volitional activities (saṅkhāra). And because these phenomena are created by, or so closely related to, the mind, they are always "colored" in the same way as the mind is. If the mind (as in this verse) is corrupted, full of evil thoughts, then only suffering and sorrow awaits us as a result of this. In other words, the mind, creating these mental phenomena simply creates them "to its own image". Therefore, negative thinking always brings with it suffering and sorrow, just as the wheel follows in the path of the animal carrying the charriot. We experience suffering only because our minds are not purified, we are not awakened. To purify the mind is to get rid of suffering once and for all.
[DLMBSFn-V002](DLMBS Commentary V002) This verse is closely related to the previous one (DhP 1). If the mind is purified, the mental phenomena it creates are also pure. Therefore, joy and happiness follow as surely as suffering and sorrow in case of a defiled mind. As we can see from these two verses, happiness and suffering depends on us entirely, on our own minds, on the thoughts that we are harboring. There is no other way to happiness then purification of mind and ultimately, in destroying all the defilement completely and reaching the highest goal, the awakenment of Nirvana.
[DLMBSFn-V003]

(DLMBS Commentary V003) This verse speaks about the very well known fact, so stressed by the modern psychology. If we succumb to thoughts of injustice done to us, if we always consider ourselves "poor things" that the "strong ones" play with, our suffering and hatred will never disappear, but it will increase, because "they" will feel our insecurity and will enjoy inflicting pain on us even more. "Oh, how could he (or she, for that matter) do this to me? It is so unfair!" By this thinking we will certainly not prevent these things to happen in the future again.

How to deal with this situation is spoken about in the following verse.

[DLMBSFn-V004]

(DLMBS Commentary V004) This verse is a "twin verse" of the previous one. If we can not conquer the hatred and suffering by crying and feeling powerless, it is exactly by the absence of such thoughts, that our hatred will disappear and dissolve. And when those people who enjoy making us suffer, see that we are not intimidated and do not give in to their way of thinking, they will eventually stop this kind of behavior.

Indeed, it is said very easily and the majority of people will quickly agree with it, but it is extremely difficult to bring this idea to life. Therefore, we must practice this more often in our daily lives -- and our effort must bear its fruits.

[DLMBSFn-V005]

(DLMBS Commentary V005) This pair of verses (DhP 5 and 6) is very close in meaning to the previous pair (DhP 3 and 4). Again, a very simple truth, that most of the religions in the history have stressed again and again. The only cure for hatred is the abstention from it. Never can we stop people from hating us by hating them. In this way, mutual hatred will rise -- often to the point when hatred gives way to violence.

The only way to stop this chain of hatred is to stop hating, of course. As the verse says, this is an eternal law. It was always so and always will be. One can only wish that we could remember this verse in all situations and deal accordingly. How many wars, how much suffering could be easily averted just by taking the advice of this short verse seriously.

[DLMBSFn-V006]

(DLMBS Commentary V006) This verse is related to the previous one (DhP 5), even if this relation is not apparent immediately. In DhP 5 we are told that hatred can not be appeased by hatred but only by abstention from hatred. Here it says that some people do not understand this, do not know that we should restrain ourselves, that we should not give in to hatred. Those who realize that, of course, stop their enmity and quarreling, thus stopping hatred completely.

By the word "others" the authors probably meant the people, who do not realize this eternal law (that hatred can be appeased by non-hatred only). The use of the word "here" ("that we should restrain ourselves here") suggests this world, our present situation. It can also point to the previous verse -- then we should understand "here" as "this" (meaning this eternal law of appeasing hatred by non-hatred).

[DLMBSFn-V007](DLMBS Commentary V007) What we have described here, is a recipe, how to become a prey of our own mind. For Mara, The Evil One, is not some outside force, some "devil" or deity of death and destruction, it is only our mind, our bad habits, laziness, evil intentions and especially ignorance, the true root of all evil. If we dwell with our minds only on the pleasant things, if we indulge in enjoying pleasurable things (subhānupassiṃ viharantaṃ), then it is easy for these tendencies in our brain ("Mara") to gain strength. The same thing happens, when we are unrestrained in six senses (eye, ear, nose, tongue, body and mind), taking in without restraint and reflection everything that comes and if we never have enough of sense pleasures (indriyesu asaṃvutaṃ). And of course, if we do not know moderation in food, we can expect the same result, because indulgence in food is actually a part of lack of restraint in senses (bhojanamhi cāmattaññuṃ). Laziness (kusītaṃ) and lack of effort to change our ways (hīnavīriyaṃ) will not help us to get rid of these bad habits and the roots of meditative life will slowly wither and die away. And without strong, often cultivated roots, the tree of our practice will not grow higher and higher, will never bring fruits in reaching the Nirvana, but our bad tendencies will subdue us, our hope for reaching the goal, just as easily, as wind uproots a weak tree.
[DLMBSFn-V008]

(DLMBS Commentary V008) Here, on the other hand (in contrast to DhP 7) is described the way, how to nourish the roots of meditative life, how to destroy the bad tendencies, how to become immune to Mara, to the evil part of our mind. We must not dwell with our minds only on the pleasant things and indulge in enjoying pleasurable things (asubhānupassiṃ viharantaṃ). Another way to understand this phrase is that we should contemplate the unpleasant things, to understand that there is really nothing to be attached to, that attachment to pleasant things brings about the strength of "Mara", of our bad habits and tendencies.

We must also be well restrained (indriyesu susaṃvutaṃ) in senses and know moderation in food (bhojanamhi ca mattaññuṃ). Thus, senses are guarded, we do not take everything in indiscriminately, and we contemplate on what we see, hear, smell, taste, touch and think. We are not attached to pleasant sense-impressions, we do not hate unpleasant sense-impressions, and we are observant and concentrated and thus able to bring meditation to everyday life.

Important part is also trust (saddhaṃ). Trust in the way, that the Buddha taught us, trust in the methods that are part of the way, trust in the goal that can be reached by following this way. Without this basic trust (which is not blind faith, for it is easily verified, as we go forward on the way) no progress is possible.

We must also be firm in effort (āraddhavīriyaṃ). Effort is of course a basic necessity. We must make an effort to put everything that was said above into our daily lives. It is only by this constant effort, that we are able to progress towards the goal.

If we practice in this way, the roots of meditation will flourish, will become strong and invincible. Eventually, the tree of our practice will bear its fruit, our mind will reach the peaceful state of Nirvana. Mara, the dark side of our mind has no way to influence us, no way to overcome us, just like the wind is not able to blow away a rocky mountain.

[DLMBSFn-V009]

(DLMBS Commentary V009) This verse as well as the following one (DhP 10) talks about who is and who is not worthy to wear a monk's robe. One, who did not get rid of defilement (anikkasāvo), who is full of these impurities, who does not know self-control and restraint (dama) and who is far away (apeto) from truth (sacca), does not deserve to wear a yellow robe. Such a person can not call himself a monk, even if he should be dressed in the monk's robe.

As defilement (kasāva) are usually understood so called three roots of evil: lobha (greed), dosa (hatred) and moha (delusion).

[DLMBSFn-V010](DLMBS Commentary V010) In contrast to DhP 9, the person, who deserves to wear a monk's robe is described here. Who "threw up", or got completely rid of, defilement (vantakasāvo), who is well settled and well established in his virtues (sīlesu susamāhito) and who is endowed (upeto) with restraint (dama) and knows the truth (sacca), such a person deserves to wear a yellow monk's robe. Such a person can truly be called a monk.
[DLMBSFn-V011](DLMBS Commentary V011) One can of course never expect to understand, or get close to, the "essence", the heart of the problem, if one keeps looking in the wrong direction. This is true in every field of our endeavor. Therefore this rule necessarily applies also to spiritual efforts. This verse says that if we mistake the essential things for nonsense and think that there is some essence in things that are actually empty of it, we can not ever get even close to the reality. All kinds of superstition fall into this category, various activities that (although they look nice and can be even pleasant) do not bring us closer to the goal, which is the purification of mind. As the verse notes, this is the "pasture for wrong thoughts". As the cows on the pasture, the thoughts, wandering in this direction, will grow stronger and will multiply. The only problem is -- it will not help us on our way at all.
[DLMBSFn-V012](DLMBS Commentary V012) In contrast to DhP 11, if we really know, what is important and what is empty, if we know, where the essence lies, it is possible for us to discover it. We can take as an example the case if we want to clean the dirty floor. It will not help us to start scrubbing the table. Sure, a clean table is a nice thing, but we wanted the floor to be clean, not the table. In the same way, if we want to purify our mind, we must carefully decide and understand, how to do it, what is the correct procedure. If we know, what is essential in order to reach our goal, then we have a chance of accomplishing it. This is a "pasture for right thoughts". The right thoughts will grow and multiply -- this time only for our benefit.
[DLMBSFn-V013]

(DLMBS Commentary V013) A roof is the most important part of any house. If the roof is not well done, if we try to "cheat" and use cheap material of poor quality, we can be surprised when a strong rain comes. The roof will not be able to hold off the water and it will leak. Everything inside the house then becomes wet instantly - and after the rain we can start building again.

In the same way, the mind is the most important part of the human being. If it is not "well developed", if we have not practiced meditation earnestly, it will also "leak". The passions, hatred and other stuff will enter our mind and make it difficult for us to purify our minds. After one such "rain" we can start "rebuilding" our mind again.

[DLMBSFn-V014]

(DLMBS Commentary V014) And (continuing from DhP 13) if the roof on our house is well done, if we have made careful plans and executed them well, if we paid enough attention to the roof, then we do not have to be afraid of any rain, no matter how strong. The roof will hold it and the inside of the house will not become flooded, not even wet.

And in the case of mind, the same rule applies. If we made a conscious decision to develop it, to keep high level of mindfulness and alert, if we sharpen our mind in meditation, all the passions have no way of entering. The "roof" holds and we can concentrate on our main goal -- cleansing the mind, without a need to repair the roof after every light shower.

[DLMBSFn-V015]

(DLMBS Commentary V015) Doing evil deeds is a sure way to grief and despair. As we know from modern history, the greatest evildoers of this century (Stalin, Mao, Hitler, etc.) did not have an easy life. Their were troubled personalities, seeing enemies behind every shadow. The amount of evil they created hunted them mercilessly and efficiently.

If we commit an evil deed (a definition of evil deed is that it is an action which harms other living beings in any way -- physical or mental) not only our consciences bothers us (or at least it should, if we are to call ourselves human beings), but it will also bring us a bad rebirth. Thus, when we see our evil deeds, we will grieve both in this life and in the next one.

[DLMBSFn-V016](DLMBS Commentary V016) In direct contrast to the verse 15 (see), if we commit good deeds, helping all living beings in different ways, we will not only be happy in this life, having the satisfaction of doing good deeds, but we will also obtain a favorable rebirth. So, when we see our good deeds, we rejoice in the knowledge thereof.
[DLMBSFn-V017]

(DLMBS Commentary V017) This pair of verses (DhP 17 and DhP 18) is closely related to the previous pair (DhP 15 and DhP 16).

Here again, the evildoer is tormented both here and in the next life. Not only does the very idea that he has done evil torment him, but even more grief awaits him in his next life, where he will go to the undesirable states of being -- as an animal, to the hell etc.

[DLMBSFn-V018](DLMBS Commentary V018) In contrast to the previous verse (DhP 17), one, who performs good deeds is happy and delighted both in this life and after death. The idea "I have done good deeds" brings him inner satisfaction and happiness. Even more happiness then brings him his next birth - as a human being (the best of all possibilities), as a celestial being in various heavenly worlds etc.
[DLMBSFn-V019]

(DLMBS Commentary V019) The teacher must act according to his own words. A monk, who talks nice, true words, but his acts are not in accordance with them, does not really share the blessings of monk's life. He is like a hireling, doing work for others.

A cowherd is poor, he usually does not have his own cows, and he just takes others' cows out to the pasture. He does not have a real profit out of his actions. In the same sense, the monk who only talks about the Buddha's teachings, but does not put them into practice himself, does not reap the fruit thereof, is just like the cowherd. Thus he neglects his own practice and as we will soon hear in coming verses, the negligence is not a good path to take.

[DLMBSFn-V020](DLMBS Commentary V020) So, who can be truly called a monk, who shares the blessings of monkshood? It must be a person, who is living in accordance with the Dharma, as proclaimed by the Buddha. He must abandon all three roots of evil (lust, hatred and delusion), must have the right knowledge of the Dharma and his mind must be liberated. He must not of course be attached to anything in this world, but neither to anything in his possible future rebirths. Such a person is sharing all the blessings of monkshood, even if he does not preach the Dharma a lot.
[LCanFn02-01]〔了參法師註02-01〕 不死(Amata),又做甘露、涅槃。
[LCanFn02-02]〔了參法師註02-02〕 因不放逸的人證得涅槃境界,便不會再有生死輪迴的繼續。放逸的人如死屍ㄧ樣,不知向好的方面去努力。
[LCanFn02-03]〔了參法師註02-03〕 此頌接續前頌而來。「此」即不要放逸而住於不放逸。
[LCanFn02-04]〔了參法師註02-04〕 佛,辟支佛及阿羅漢的境界。
[LCanFn02-05]〔了參法師註02-05〕 證得涅槃必須解除四種軛--欲軛(Kaamayoga),有軛(Bhavayoga),見軛(Di.t.thiyoga),無明軛(Avijjayoga)。
[LCanFn02-06]〔了參法師註02-06〕 猶如較高的陸地,可以作避免水災的安全處。智者自己證得阿羅漢果,即不為煩惱所擾。
[LCanFn02-07]〔了參法師註02-07〕 是貪瞋癡等煩惱。
[LCanFn02-08]〔了參法師註02-08〕 「摩伽」(Maghava)是帝釋(Sakka)的別名。他未成帝釋之前在人間的名字叫摩伽。因他勤於掃地,以此功德,得為諸天之主。
[LCanFn02-09]〔了參法師註02-09〕 「結」(Samyojana 或 Sannojana)在佛教的特殊意義,是指煩惱(Kilesa)。
[MettFn02-01]〔明法尊者註02-01〕 不死道 :amatapadaṁ,涅槃的一種名稱。《相應部》〈無為相應〉提到三十二種涅槃的別名之一‘amata’。DhA.CS:pg.1.103.︰Amatapadan ti amataṁ vuccati nibbānaṁ.(不死的路:「不死」被叫做「涅槃」。)
[MettFn02-02]〔明法尊者註02-02〕 死路 :maccu (death死)。
[MettFn02-03]〔明法尊者註02-03〕 奮勉:DhA:uṭṭhānavato ti uṭṭhānavīriyavantassa.(奮起 :奮起的英雄本色。)
[MettFn02-04]〔明法尊者註02-04〕 淨行 :DhA: Sucikammassā ti niddosehi niraparādhehi kāyakammādīhi samannāgatassa.(淨業: 已被無為難的、無違犯的身業等俱行。)
[MettFn02-05]〔明法尊者註02-05〕** 不為洪水沒**:智者以法與律作為依止,不為煩惱(喻作:洪水)所淹沒。DhA:「洪水為四種污染(catubbidhopi kilesogho)」。四洪水(cattāro oghā)就是四漏(四流向, 4 āsavā<(ā向﹑從…+ su (梵 sru )流動))。
[MettFn02-06]

〔明法尊者註02-06〕 有一天,名醫耆婆(Jīvako)邀請佛陀和眾多比丘到他家接受供養,但是周利槃特(Cūḷapanthako)除外。周利槃特十分沮喪。佛陀明白他的心意後,就給他一塊布,要他一邊搓揉布塊,一邊複誦「去除污垢,去除污垢。」(‘rajoharaṇaṁ rajoharaṇan’ti)佛陀離開後,周利槃特努力搓揉布塊,並複誦「去除污垢」,不久,布變髒了,這時候他了解到無常。佛陀就以神通力出現在他的面前,說:「不只是布因污垢而變髒,人心也有污垢,去除污垢,才能證果。」他繼續用功,不久就證得阿羅漢果。

PS: 請參 025 典故-- 尊者周利槃陀伽的故事 ;或《法句經故事集》,二~三、 愚笨的周利槃特證得聖果 (偈 025) 。

[MettFn02-07]

〔明法尊者註02-07〕 舍衛城某次慶典時,一群年輕人惹事生非。佛陀說︰「諸愚者、無慧者會作騷擾事;有慧者像有價之財,護衛不放逸,圓滿證得不死的大涅槃。」

PS: 請參《法句經故事集》,二~四、 慶典期間幼稚的舉止 (偈 026~027) 。

[MettFn02-08]

〔明法尊者註02-08〕 有一次,大迦葉長老(Mahākassapatthera)住在畢缽離洞窟(Pipphaliguhāya)的時候,運用神通想要知道,誰有正念、誰迷糊,誰快往生了。這時候,佛陀明白大迦葉長老的作為,便告誡他:「大迦葉!你所知道的只是小境界,只有諸佛的境界才能夠知道一切眾生的生死。」

PS: 請參《法句經故事集》,二~五、 大迦葉尊者想知道生死輪迴的次數 (偈 028) 。

[MettFn02-09]

〔明法尊者註02-09〕 本偈說兩位比丘的故事,一位精進,一位懈怠,精進的比丘修習警寤瑜伽(一天當中只睡中夜10pm~2am),懈怠的比丘愛講話。精進的比丘很短的時間就證得阿羅漢果。當他們去見佛陀時,佛陀跟懈怠的比丘告誡。

PS: 請參《法句經故事集》,二~六、 修行的目的 (偈 029) 。

[MettFn02-10]

〔明法尊者註02-10〕** 摩伽**:帝釋天王七個名字之一。帝釋天王做人時有七誓約(satta vatapadāni)︰「1.願終生孝養父母。2.願終生禮敬長輩。3.願終生語柔和。4.願終生不誹謗。5.願終生守住離慳垢;舒手施、樂捨施、有求必應、樂分配施。6.願終生說真實語。7.願終生不生氣,若生氣則速制伏。」(S.11.11.;cf.《雜阿含1105經》)。

PS: 請參《法句經故事集》,二~七、 瑪伽為何往生為帝釋 (偈 030) 。

[MettFn02-11]〔明法尊者註02-11〕** 結**:煩惱的異名。
[MettFn02-12]

〔明法尊者註02-12〕 本偈說一位比丘精進用功,卻感覺進步很少,他感到沮喪,他想要去見佛陀,請佛陀給予指引。在路上,他遇見熊熊大火,於是就跑到山上去觀察火勢。正當火勢漫延時,他領悟到,就像火燒毀一切東西,以聖道智之火也會燒掉大大小小的束縛。這時,佛陀出現在他的面前,說:「比丘!就如大火燒毀一切障礙,以智火能燒掉所有的結。」聽完偈頌之後,他透析燒掉束縛的事,不久,就證得阿羅漢果。

PS: 請參《法句經故事集》,二~八、 智慧之火 (偈 031) 。

[MettFn02-13]

〔明法尊者註02-13〕 出生在舍衛城附近的小村莊的尼迦瑪西提舍長老(Nigamavāsitissa- tthero),出家後過著簡單的生活,有時其他比丘會誤會他的行為,如避開大型會。佛陀則讚嘆他少欲知足,說此偈。

PS: 請參《法句經故事集》,二~九、 知足的比丘 (偈 032) 。

[CFFn02-01]〔敬法法師註02-01〕 註:由於造路等的善業,摩伽得以投生為帝釋天王。
[CFFn02-02]〔敬法法師註02-02〕 註釋:「不可能會倒退」:這樣的比丘不可能會從止觀法或道果倒退,不會從已達到之境倒退,也不會不達到未達之境。
[NandFn02-01](1, 2, 3) 〔Nanda 校註02-01〕 第 21-23 偈頌,可參《法句經故事集》,二~一、 摩醯提利陰謀陷害珊蔓娣皇后 (偈 021~023) 。
[NandFn02-02]〔Nanda 校註02-02〕 第 24 偈頌,可參《法句經故事集》,二~二、 富翁的聲音 (偈 024) 。
[TSFn02-01]〔古漢譯註02-01〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562b21(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 1;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 1
[TSFn02-02]〔古漢譯註02-02〕 《出曜經》,卷5〈4 無放逸品〉; 參照 《出曜經》校勘與標點卷5〈4 無放逸品〉(CBETA, T04, no. 212, p. 636, c29-p. 638, b2) ,【1. 戒為甘露道】
[TSFn02-03]〔古漢譯註02-03〕 《法集要頌經》,〈4 放逸品〉,偈頌 1; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月7日 星期六 《法集要頌經》卷1〈4 放逸品〉(CBETA, T04, no. 213, p. 779, a1-c21) ,偈頌 1
[TSFn02-04]〔古漢譯註02-04〕 CBETA: 【大】 慧 ; 【聖】 惠
[TSFn02-05]

〔古漢譯註02-05〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562b29(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 1;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 5 [TSFn02-05-1]

[TSFn02-05-1]「慧能作錠明」,《大正藏》與《趙城金藏》作「慧能作定明」。宋、元、明版藏經與《磧砂藏》作「慧能作錠明」。「約己自調心」,《大正藏》與《趙城金藏》作「約以自調心」,《磧砂藏》作「約已自調心」。依《出曜經》校改。《出曜經》卷5〈4 無放逸品〉:「發行不放逸,約己自調心,慧能作錠明,不反入冥淵。」(CBETA, T04, no. 212, p. 638, a16-17)。

PS: CBETA: 1. 約以自調心-- 【大】 以 ; 【宋】 已 ; 【元】 已 ; 【明】 已

    1. 慧能作錠明-- 【大】 慧 ; 【聖】 惠
    2. 【大】 定 ; 【宋】 錠 ; 【元】 錠 ; 【明】 錠
[TSFn02-06]〔古漢譯註02-06〕 CBETA: 發行乃至冥淵二十字作五言偈 【宋】【元】【明】
[TSFn02-07]

〔古漢譯註02-07〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562c02(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 6;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 6 [TSFn02-07-1]

[TSFn02-07-1]「上智當重慎」,《大正藏》與《趙城金藏》作「上智常重慎」。宋、元、明版藏經與《磧砂藏》作「上智當重慎」。

PS: CBETA: 【大】 常 ; 【宋】 當 ; 【元】 當 ; 【明】 當

[TSFn02-08]〔古漢譯註02-08〕 CBETA: 修習乃至有漏二十字作五言偈 【宋】【元】【明】
[TSFn02-09]

〔古漢譯註02-09〕 《法集要頌經》,卷第一〈放逸品第四〉;(T04n0213_p0779a20(00);參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月7日 星期六 卷1〈4 放逸品〉40頌 (CBETA, T04, no. 213, p. 779, a1-c21) ,偈頌 11 [TSFn02-09-1]

[TSFn02-09-1]「正觀不散亂」,《大正藏》與《趙城金藏》作「止觀不散亂」,宋、元、明藏及《磧砂藏》作「正觀不散亂」。

PS: CBETA: 【大】 止 ; 【宋】 正 ; 【元】 正 ; 【明】 正

[TSFn02-10]〔古漢譯註02-10〕 CBETA: 1. 莫貪乃至大安二十字作五言偈 【宋】【元】【明】 2. 【大】 爭 ; 【宋】 諍 ; 【元】 諍 ; 【明】 諍
[TSFn02-11]

〔古漢譯註02-11〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562c06(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 8;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 8 [TSFn02-11-1]

[TSFn02-11-1]「能却之為賢」,宋、元、明版藏經與《磧砂藏》作「能覺之為賢」。《出曜經》卷5〈4 無放逸品〉:「放逸如自禁,能却之為賢,已昇智慧堂,去危而即安,明智觀於愚,譬如山與地」(CBETA, T04, no. 212, p. 637, c13-14)。

PS: CBETA: 1. 【大】 却 ; 【宋】 覺 ; 【元】 覺 ; 【明】 覺

  1. 【大】 慧 ; 【聖】 惠
[TSFn02-12]

〔古漢譯註02-12〕 《出曜經》,卷5〈4 無放逸品〉; 參照 《出曜經》校勘與標點卷5〈4 無放逸品〉(CBETA, T04, no. 212, p. 636, c29-p. 638, b2) ,【4. 放逸如自禁】【5. 明智觀於愚】 [TSFn02-12-1]

[TSFn02-12-1]《法句經》卷1〈10 放逸品〉:「放逸如自禁,能却之為賢,已昇智慧閣,去危為即安,明智觀於愚,譬如山與地。」(CBETA, T04, no. 210, p. 562, c6-9)。巴利《法句經》對應偈頌(28偈)為:「當智者以精進排除放逸,無憂地登上智慧的高閣時,他觀察煩憂的人像在高山上觀察在平地的愚人。」上述兩部《法句經》均顯示前六句為一首偈頌。《磧砂藏》與「宋、元、明藏」此處之後缺四十字:「是故捨憍慢者,…是故說曰智者習明慧。」(CBETA, T04, no. 212, p. 637, c15-19)。校勘者依《磧砂藏》,將此四十字移至「明智觀於愚,譬如山與地」兩句的詮釋之後。「當念捨憍慢」五字,《大正藏》與《趙城金藏》作「是故捨憍慢」,依《磧砂藏》與「宋、元、明藏」校改。

PS: CBETA: 1. 放逸乃至明慧四十字作五言偈 【宋】【元】【明】

  1. 【大】 是故 ; 【宋】 當念 ; 【元】 當念 ; 【明】 當念
  2. 【大】 明慧 ; 【宋】 明慧放逸如自禁能却之為賢者 ; 【元】 明慧放逸如自禁能却之為賢者 ; 【明】 明慧放逸如自禁能却之為賢者
[TSFn02-13]

〔古漢譯註02-13〕 《法句經》,卷下,〈31 象喻品〉;(T04n0210_p0570c13(00), CBETA, T04, no. 210, p. 570, b10-c14),偈頌 17;參照 《法句經》校勘與標點 之 2013年12月3日 星期二 〈31 象喻品〉 ,偈頌 17 [TSFn02-13-1]

[TSFn02-13-1] 「不自放逸」,《大正藏》與《趙城金藏》作「不自放恣」,宋、元、明藏與《磧砂藏》作「不自放逸」。

PS: CBETA: 1. 【大】 恣 ; 【宋】 逸 ; 【元】 逸 ; 【明】 逸

  1. 【大】 寤 ; 【宋】 悟 ; 【元】 悟 ; 【明】 悟
[TSFn02-14]〔古漢譯註02-14〕 《法集要頌經》,卷第二〈馬喻品第十九〉;(T04n0213_p0786c11(00);參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月13日 星期五 卷2〈19 馬喻品〉16頌(CBETA, T04, no. 213, p. 786, c3-p. 787, a7) ,偈頌 4
[TSFn02-15]

〔古漢譯註02-15〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562c17(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 13;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 13 [TSFn02-15-1]

[TSFn02-15-1] 「積惡入火焚」,《大正藏》作「積惡入火焰」。宋、元、明版藏經、《聖語藏》、《趙城金藏》與《磧砂藏》作「積惡入火焚」。《出曜經》卷7〈5 放逸品〉:「比丘謹慎樂,放逸多憂愆,變諍小致大,積惡入火焚。」(CBETA, T04, no. 212, p. 647, b2-3)。

PS: CBETA: 1. 【大】 積 ; 【聖】 債

  1. 【大】 焰 ; 【宋】 焚 ; 【元】 焚 ; 【明】 焚 ; 【聖】 焚
[TSFn02-16]〔古漢譯註02-16〕 CBETA: 【大】 戀 ; 【宋】 變 ; 【元】 變 ; 【明】 變
[TSFn02-17]

〔古漢譯註02-17〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562c19(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 14;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 14 [TSFn02-17-1]

[TSFn02-17-1] 「守戒福致喜」,《大正藏》、《趙城金藏》作「守戒福致善」。《磧砂藏》作「守戒福致喜。」

PS: CBETA: 【大】 善 ; 【元】 喜 ; 【明】 喜

[TSFn02-18]〔古漢譯註02-18〕 《法句譬喻經》,卷第一,放逸品第十,T04n0211_p0584a24(00)
[dhp-a-021-note](1, 2, 3) 「不死」的意思不是說精進的人不會死亡,有生必有死,即使佛陀和阿羅漢也不例外。不死的意思是說精進的人證得涅槃,不在生死輪迴,所以不死;放逸的人不知作善行,所以生死輪迴不斷。
[dhp-a-022-note](1, 2, 3) 「聖境」指的是三十七道品和九種殊勝。
[dhp-a-023-note1](1, 2, 3) 此處的「禪定」包含止與觀。
[dhp-a-023-note2](1, 2, 3) 此處的「繫縛」指四種煩惱:貪愛、生、邪見和無明。
[dhp-a-023-note3](1, 2, 3) 「涅槃」─佛教徒的最高理想,涅槃不是一般人所誤以為的斷見或一切虛無的境界。事實上,涅槃是永恆、不死、超凡的境界,一般言語無法完全表達涅槃的真實義,其字面的意義是遠離愛欲。涅槃是今生就可以證得的出世間境界,也可 以解釋成所有愛欲止息的境界。涅槃不是一切虛無的意思,它肇因於究竟滌除愛欲而達到究竟解脫的喜悅境界。就形上學而言,涅槃指所有苦痛的止息。就心理學而言,涅槃是棄除自我觀。就道德(倫理)學而言,是三毒(貪、瞋、 癡)的滌除。
[dhp-a-025-note1]「沙洲」:較高的陸地,可以避免洪水的患難,智者證得阿羅漢果,就等於為自己建立較高的安全陸地,而不會陷溺於五欲、邪見、愛欲和無明之中。
[NāradaFn02-01](Ven. Nārada 02-01) Appamāda, literally, means non-infatuation i.e., ever-present mindfulness, watchfulness or earnestness in doing good. The ethical essence of Buddhism may be summed up by this word - appamāda. The last words of the Buddha were - appamādena sampādetha - strive on with diligence.
[NāradaFn02-02](Ven. Nārada 02-02) Amata - Nibbāna, the ultimate goal of Buddhists. As this positive term clearly indicates, Nibbāna is not annihilation or a state of nothingness as some are apt to believe. It is the permanent, immortal, supramundane state which cannot be expressed by mundane terms.
[NāradaFn02-03](Ven. Nārada 02-03) This should not be understood to mean that they are immortal. No being is immortal, not even Buddhas or Arahants. The idea implied herein is that the heedful, who realize Nibbāna are not reborn, and so do not die. The heedless are regarded as dead because they are not intent on doing good, and are subject to repeated births and deaths.
[NāradaFn02-04](Ven. Nārada 02-04) Knowing well that there is emancipation for the heedful, but not for the heedless.
[NāradaFn02-05](Ven. Nārada 02-05) Here Ariyas mean the pure ones like the Buddhas and Arahants. The realm of the Ariyas means the thirty-seven factors of Enlightenment (Bodhipakkhiyadhamma) and the nine supramundane states. See notes on v.44 and v.115.
[NāradaFn02-06](Ven. Nārada 02-06) Here meditation includes both concentration (samatha) and contemplation or insight (vipassanā).
[NāradaFn02-07](Ven. Nārada 02-07) Yogakkhema - free from the four bonds of sense-desires (kāma), craving for existence (bhava), false views (diññhi), and ignorance (avijjā).
[NāradaFn02-08]

(Ven. Nārada 02-08) Nibbāna = ni + vāna, lit., departure from craving. It is a supramundane state that can be attained in this life itself. It is also explained as extinction of passions, but not a state of nothingness. It is an eternal blissful state of relief that results from the complete eradication of the passions.

Metaphysically Nibbāna is the extinction of suffering; psychologically it is the elimination of egoism; ethically it is the eradication of lust, hatred and ignorance.

[NāradaFn02-09](Ven. Nārada 02-09) An island situated on a higher level cannot be flooded although the surrounding low-lying land may be inundated. Such an island becomes a refuge to all. In the same way the wise man who develops insight should make an island of himself by attaining Arahantship so that he may not be drowned by the four floods of sense-desires (kāma) false beliefs (ditthi), craving for existence (bhava) and ignorance (avijjā).
[NāradaFn02-10](Ven. Nārada 02-10) The sorrowless Arahants look compassionately with their Divine Eye upon the ignorant folk, who, being subject to repeated births, are not free from sorrow.
[NāradaFn02-11](Ven. Nārada 02-11) Maghavā is synonymous with Sakka, king of the gods. The Maghamānavaka Jataka relates that in the remote past a public-spirited person who had spent his whole lifetime in welfare work with the cooperation of his friends, was born as Sakka as the result of his good actions.
[NāradaFn02-12](Ven. Nārada 02-12) Devas. lit., sporting or shining ones, are a class of beings with subtle physical bodies invisible to the naked eye. They live in the celestial planes. There are also earth-bound deities.
[NāradaFn02-13](Ven. Nārada 02-13) A fully ordained disciple of the Buddha is called a Bhikkhu. "Mendicant monk" may be suggested as the closest equivalent for "Bhikkhu". He is not a priest as he is no mediator between God and man. He has no vows for life but he is bound by his rules which he takes of his own accord. He leads a life of voluntary poverty and celibacy. If he is unable to live the Holy Life, he can discard the robe at any time.
[NāradaFn02-14]

(Ven. Nārada 02-14) Saṃyojana - lit., that which yokes beings to the ocean of life. There are ten kinds of fetters- namely: self-illusion (sakkāyadiññhi), doubts (vicikicchā), indulgence in (wrongful) rites and ceremonies (sīlabbataparāmāsa), sense-desires (kāmarāga), hatred (pañigha), attachment to the Realms of Form (rūparāga), attachment to the Formless Realms (arūparāga), conceit (māna), restlessness (uddhacca) and ignorance (avijjā).

The first five, pertaining to This Shore (orambhāgiya) are regarded as small, the rest, pertaining to the Further Shore (uddhambhāgiya) as great.

The first three are eradicated on attaining the first Stage of Sainthood (Sotāpatti).

The second two are attenuated on attaining the second stage of Sainthood (Sakadāgāmi).

The second two are destroyed on attaining the third stage of Sainthood (Anāgāmi).

The last five are eradicated on attaining the fourth stage of Sainthood (Arahatta).

[NāradaFn02-15](Ven. Nārada 02-15) From his spiritual heights which he has attained.
[BudRkFn-v21](Ven. Buddharakkhita v. 21) The Deathless (amata): Nibbana, so called because those who attain it are free from the cycle of repeated birth and death.
[BudRkFn-v22](Ven. Buddharakkhita v. 22) The Noble Ones (ariya): those who have reached any of the four stages of supramundane attainment leading irreversibly to Nibbana.
[BudRkFn-v30](Ven. Buddharakkhita v. 30) Indra: the ruler of the gods in ancient Indian mythology.
[ThaniSFn-V21](Ven. Thanissaro V. 21) The Deathless = Unbinding (nibbana/nirvana), which gives release from the cycle of death and rebirth.
[ThaniSFn-V22](Ven. Thanissaro V. 22) "The range of the noble ones": Any of the four stages of Awakening, as well as the total Unbinding to which they lead. The four stages are: (1) stream-entry, at which one abandons the first three mental fetters tying one to the round of rebirth: self-identity views, uncertainty, and grasping at habits and practices; (2) once-returning, at which passion, aversion, and delusion are further weakened; (3) non-returning, at which sensual passion and irritation are abandoned; and (4) arahantship, at which the final five fetters are abandoned: passion for form, passion for formless phenomena, conceit, restlessness, and ignorance. For other references to the "range of the noble ones," see 92-93 and 179-180.
[ThaniSFn-V23](Ven. Thanissaro V. 23) AN 4.10 lists four yokes: the yoke of sensuality, the yoke of becoming, the yoke of views, and the yoke of ignorance. To gain rest from the first three yokes, one must discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from that yoke. One will then not be obsessed with passion, delight, attraction, infatuation, thirst, fever, fascination, craving with regard to that yoke. To gain rest from the yoke of ignorance, one must discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from the six sense media. One will then not be obsessed with not-knowing.
[DLMBSFn-V021]

(DLMBS Commentary V021) Conscientiousness is one of the most important characteristics to be developed. Without it, we can not proceed on our path towards awakenment. If we are negligent, how can we find energy to purify our minds?

So, the conscientiousness is the path to deathlessness. Only with it we can find our way to the final goal, Nirvana, which is the deathless state. Negligence on the other hand is the way to the repeated cycle of birth and death.

Conscientious people are able to reach the Nirvana, thus escaping the cycle of rebirths, whereas those, who are negligent, can not escape. They might as well be dead already.

[DLMBSFn-V022]

(DLMBS Commentary V022) The wise people know very clearly, that the conscientiousness is the state of deathlessness (the word thus refers to the previous verse, DhP 21). Therefore, they rejoice in conscientiousness, they praise it and pay high attention to it.

They are delighting in the "sphere of the Noble Ones". This is of course nothing else than the Nirvana. So, again, the only way to reach this state is to make conscientious effort in this direction, applying all one's energy and striving.

[DLMBSFn-V023](DLMBS Commentary V023) Continuing the line of reasoning from previous verses (DhP 21 and DhP 22), if one knows, that conscientiousness is the key to reaching of the Nirvana, one maintains a high level of it. Applying this conscientiousness to the practice of meditation, one has to persevere, constantly and with strong effort. By this, we are able to reach Nirvana, to really "touch" it here and now. Thus, we obtain the highest peace from bondage, the only true peace and freedom available.
[DLMBSFn-V024]

(DLMBS Commentary V024) The story says that there was an heir of a rich family, named Kumbhaghosaka, once in the city of Rājagaha. His parents died in the epidemic and he alone escaped and lived in the forest for some time. When he returned, nobody recognized him. He did not want to use the family wealth (which was buried in a safe place) out of fear that people might think he found it accidentally and thus the king might confiscate it. So he found a job (waking people in the morning) and lived a poor life.

But the king saw him once and recognized that his voice and manners are of a man of great wealth. He then sent his maid to investigate. At the end he summoned Kumbhaghosaka to the court. There the young man told him the story and the king made him a banker and gave his daughter in marriage to him.

When the Buddha heard about it, he spoke this verse.

If one always acts properly, with energy and mindfulness, applies self-control and consideration, is always conscientious, his good repute will increase, because people will know that he is a man of honor, that they can trust him. And they will report this to the others - who will then come to see for themselves, again telling other people about this. So the good word will spread around and everybody will trust such a person.

[DLMBSFn-V025]

(DLMBS Commentary V025) With this verse is associated the famous story of Cūḷapanthaka. There were two brothers, Mahāpantkaha and Cūḷapanthaka. Both become monks, but Cūḷapanthaka was not very clever and he was not able to learn the Buddha's Teachings. Mahāpantkaha on the other hand was very bright and he soon became an arahant.

The Buddha once gave a clean piece of cloth to Cūḷapantkaha and told him to rub it while repeating the words "taking on impurity". Cūḷapanthaka then did as instructed and soon the cloth became dirty. The Buddha then told him, that our mind is very similar to that piece of cloth, becoming dirty with the "dust of passion, hatred and delusion. Attaining of arahantship is not very different from cleaning the piece of cloth - we have to "wash" our minds of this dust diligently.

Cūḷapanthaka realized this and practiced meditation accordingly. Soon, he too became an arahant, as his elder brother.

The Buddha then spoke this verse, telling us that only by diligence, self-control and applying energy we can make an island in ourselves which the flood of passion, hatred and delusion will not be able to overwhelm.

[DLMBSFn-V026]

(DLMBS Commentary V026) The story associated with this verse and the following one (DhP 27) speaks about a festival that was celebrated in the city of Sāvatthī while the Buddha was residing there.

Many young men were practicing some sort of religious rituals, roaming about the city, shouting and begging for money at every door in the city.

Buddha's lay disciples in that city warned him not to enter the city and they themselves did not leave their houses. After one week of the festival ended, the Buddha again entered Sāvatthī and then spoke these two verses (DhP 26 and 27).

[DLMBSFn-V027]

(DLMBS Commentary V027) The story for this verse is the same as for the previous one (see DhP 26).

Whereas the foolish and ignorant ones indulge in negligence and sense-pleasures, as the young men did during the festival in Sāvatthī, those, who are wise, treasure the conscientiousness like a jewel. If they practice the meditation diligently, with perseverance, never becoming negligent, they will at the end definitely reach the "abundant happiness" - which is of course only another term for the Awakenment and the Nirvana.

[DLMBSFn-V028]

(DLMBS Commentary V028) The story says, that one of the chief disciples of the Buddha, the Elder Mahākassapa was once practicing meditation, trying to find out which of the beings in the world were conscientious and which were negligent. He also tried to find who was about to be born and who was about to die.

The Buddha learned about this and told him not to waste his time on something like that - because such things do not lead to the Awakenment. In addition to that, such a task is possible only for a Buddha, because of the innumerable beings in the world. The Buddha the spoke this verse.

The negligence is of course best dispelled with the conscientiousness. When we are able to do that, we will "climb the stronghold of wisdom", we will reach the Nirvana. Then we can look at the others, who are still negligent, as somebody on the top of a mountain can watch the people on the plain below him.

[DLMBSFn-V029]

(DLMBS Commentary V029) Once, there were two monks, who were friends. They both got a subject of meditation from the Buddha. So they went to the forest monastery to meditate. One of them was rather lazy. Because it was winter, he was warming himself by the fire the first part of the night and the other part he spent talking to other monks and novices. But the other monk was very mindful and diligent. He spent the night meditating and soon he became an arahant.

After the end of the retreat they went back to see the Buddha. The lazy monk actually accused the diligent one of laziness! He told Buddha, whereas he himself was first warming himself by the fire and then "not-sleeping", his friend was idling, lying down and sleeping all the time. But the Buddha of course knew the truth and he told them this verse. One friend was like a weak horse, lazy and talkative, but the other one, like a swift horse, was diligent and mindful. And he left the other friend behind - he became an arahant.

[DLMBSFn-V030]

(DLMBS Commentary V030) A young prince named Mahāli from the Licchavi state came to see the Buddha. He wanted to hear some teachings, so the Buddha told him the Sakkapañha Sutta (The Sutta of Sakka's questions). Mahāli wondered how was it possible, that the Buddha knew so much about Sakka, the king of the gods. Has the Buddha ever met Sakka?

The Buddha confirmed that he indeed has seen Sakka and further told Mahāli the story of Sakka's previous existence.

He was a man named Magha. He was very righteous and did a lot of charitable work, building roads and rest houses with his friends. He took seven obligations: to support his parents, to respect elders, to be gentle of speech, to avoid backbiting, to be generous and not avaricious, to speak the truth and to restrain himself from loosing temper. He was always mindful and kept all of them. Thus in his next existence he became Sakka, the king of gods.

[DLMBSFn-V031]

(DLMBS Commentary V031) Once there was a monk who received his subject of meditation from the Buddha. He practiced hard, but he made very little progress. So he became very depressed and frustrated. He went to see the Buddha about his problems. But on the way there he saw a big forest fire. He ran to the top of a mountain and observed. While there, he realized that just as the fire burnt up everything around, be it big or small, so the insights from the practice of meditation will burn up all the fetters, big and small.

The Buddha saw this from far away and appeared in front of the monk telling him that he was on the right track and to keep up the idea. The monk did accordingly and attained arahantship very soon.

According to Buddhist philosophy, 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-V032]

(DLMBS Commentary V032) Nigamavātissa was born and grew up in a small market town near Sāvatthi. He became a monk and lived a simple life. For his alms food he went to the village where his relatives lived and he kept away from all the big occasions. Even when big benefactors like Anāthapiṇḍika and king Pasenadi of Kosala gave monks alms on a grand scale, he did not attend. Some monks started to say, that he keeps only to his relatives and does not care about things.

The Buddha asked him about this. He replied that he goes to his village only for alms food, takes only as much as is enough, does not care if it is tasty or not. The Buddha praised him and told the other monks that they should all behave in this way. He also related the story of the king of parrots:

He lived in a grove of fig trees on the banks of Ganga with many subjects. When all the fruits were eaten, everybody left, except for the king, who was satisfied with little. Once Sakka, the king of gods, wanted to test him and his resolve. He assumed the form of a goose and asked him why doesn't he move away. The king said he can not leave out of the gratitude towards the tree. If he can find enough food to get by, he wouldn't go. It would be ungrateful. Sakka was impressed and revealed himself. Then he poured the Ganga water over the withered tree and it was suddenly green and full of fruit.

Then the Buddha said, that the king of parrots was himself in one of his previous existences and Sakka was Anuruddha, one of the Buddha's foremost disciples. He then uttered this verse (DhP 32). At the end of the discourse, Nigamavātissa became an arahant.

[LChnFn03-01]〔註03-01〕 這兩句都是形容心的。
[LChnFn03-02]〔註03-02〕 不漏落於貪欲。
[LChnFn03-03]〔註03-03〕 證得阿羅漢果以後,便不作新業,無論善業惡業都是超越了的。
[LChnFn03-04]〔註03-04〕 易碎的。
[LChnFn03-05]〔註03-05〕 「勝」利的果實是指進步的禪觀境界。
[LChnFn03-06]〔註03-06〕 不要染著於某種禪定境界,必須更求精進,努力向上。
[LChnFn03-07]〔註03-07〕 將被丟在一邊。
[LChnFn03-08]〔註03-08〕 在南方佛教國家中,佛弟子將死時,例請僧作最後供養。僧人即為頌此偈三遍。
[LChnFn03-09]〔註03-09〕 惡害。
[LChnFn03-10]〔註03-10〕 使他的心趨向於十種惡(Akusala)–– 殺生(Panatipato),偷盜(Adinnadanam),邪淫(Kamesu micchacaro),妄語(Musavado),兩舌(Pisuna vaca),粗惡語(Pharusa vaca),綺語(Samphappalapo),慳貪(Abhijjha),瞋恚(Vyapado),邪見(Micchaditthi)。
[LChnFn03-11]〔註03-11〕 使他的心趨向於十種善(Kusala)––佈施(Danam),持戒(Silam),修禪定(Bhavana),尊敬(Apacayanam),作事(Veyyavaccam),回向功德(Pattidanam),隨喜功德(Pattanumodana),聽法(Dhammasavanam),說法(Dhammadesana),正直見(Ditthujjukammam)。
[CFFn03-01]〔敬法法師註03-01〕 8 註:魔界是指煩惱輪轉。
[CFFn03-02]〔敬法法師註03-02〕 9 註:心單獨自活動是指在同一個心識剎那裡只能有一個心識生起。只有在前一個心識滅後,下一個心識才會生起。心是依靠位於心室裡的心所依處而生起的。
[CFFn03-03]〔敬法法師註03-04〕 10 註:已捨棄善惡即已成為阿羅漢。阿羅漢已根除了貪瞋痴,不再造業,包括善惡兩者。他的一切身語意行為都只是唯作而已。
[CFFn03-04]〔敬法法師註03-03〕 11 註:保護勝利是指保護已獲得的初階觀智,不執著是指不執著於禪那,而繼續修行觀禪直至證悟聖道果。
[MettFn03-01](1, 2)

〔明法尊者註03-01〕 Dh33-34 的因緣是:彌醯長老(Meghiyatthera)當世尊的侍者時,他中意一處風景美好的地方,打算在此禪修,三次請求,世尊並不看好,但是最後還是答應他。彌醯長老在該處停留一天,但無法降服內心的煩惱。當他回到世尊的身邊時,世尊說出此偈。(參見DhA.;Ud.31)

PS: 請另參《法句經故事集》〈第三品 心品〉三~一、 無法控制心念的彌醯 (偈 033~34)。

[MettFn03-02]〔明法尊者註03-02〕 :ㄋㄨㄛˋ按壓及調整。此字屬補綴字,並不出現於文中。
[MettFn03-03]〔明法尊者註03-03〕 《本事經》:「無別有一法,性躁動如心,難調御難防,大仙之所說。譬如有智人,以火等眾具,調直於利箭,令遠有所中。如是諸苾芻,應善學方便,調直於心性,令速證涅槃。」(T4.673.1)
[MettFn03-04]〔明法尊者註03-04〕 安樂:DhA:指「道、果、涅槃的樂」(magga-phala-nibbāna-sukhāni)。
[MettFn03-05]

〔明法尊者註03-05〕 本偈的因緣為舍衛城的一位比丘,因要學的法很多而起煩惱,世尊因而以此偈頌教誡他。

PS: 請參《法句經故事集》,三~二、 能夠洞察他人內心的女士 (偈 035) 。

[MettFn03-06]〔明法尊者註03-06〕 無形(體) :asarīra(a無+sarīra身體)。
[MettFn03-07]

〔明法尊者註03-07〕 僧護長老(Saṅgharakkhita)的一位侄子也出家,有一天,他打起一連串的妄想︰還俗,娶妻生子,駕車,跟太太搶孩子,孩子掉下車,被車子輾過,他生氣,打老婆。結果用扇子打到僧護長老。僧護長老說︰不打太太,怎麼打舅舅?」侄子感覺不安。僧護長老帶他去見佛陀。佛陀說了偈頌。

PS: 請參 037 典故-- 外甥僧護尊者的故事(身心的安頓) ;或《法句經故事集》,三~四、 心念容易飄浮不定 (偈 037)。

[MettFn03-08]〔明法尊者註03-08〕 無漏心 (anavassuta cittassa):無(煩惱)洩漏的心。
[MettFn03-09]〔明法尊者註03-09〕 超越善與惡 ︰puññapāpapahīnassa,阿羅漢已捨棄福(puñña)、惡(pāpa)之業(因),不造成未來的任何果報。
[MettFn03-10]

〔明法尊者註03-10〕 本偈為世尊因質多哈達長老(Cittahatthatthera)的證阿羅漢果後而說出的偈頌。質多哈達長老曾出家六次還俗六次。有一天,他看見妻子正在睡覺,大聲打鼾,張嘴流口水。他明白身體的不淨,並且想著:「我幾次出家半途而廢,就是因為迷戀如此德行的妻子。」就再度到精舍去出家,一路上,不停的念著「無常」、「苦」,而證得初果。出家後,過了幾天,他就證得阿羅漢果。

PS: 請參 038~39 典故-- 質多手尊者的故事 ;或《法句經故事集》,三~五、 心猿意馬的比丘 (偈 038~39) 。

[MettFn03-11]〔明法尊者註03-11〕 守勝.莫染著 :守護所克服的成果,而不執著,繼續修至解脫。
[MettFn03-12]

〔明法尊者註03-12〕 五百位比丘到喜瑪拉雅山山下雨安居,受到樹神的干擾,世尊因此說《慈經》,諸比丘受到慈愛的保護,樹神不再干擾,雨安居後都證得阿羅漢果。

PS: 請參《法句經故事集》,三~六、 騷擾比丘的神祇 (偈 040) 。

[MettFn03-13]

〔明法尊者註03-13〕 發臭的帝沙長老(Pūtigattatissatthera)身上首先長滿小疔,發膿發臭,同住者,沒人理會。佛陀預知他有證得阿羅漢果的潛能,親自去幫他燒熱水、洗滌。佛陀對他說︰「人死後,這身體無意識,將臥在地上,就像朽木一樣。」帝沙長老聞法後,就證得阿羅漢果,不久之後,也入滅了。佛陀說,帝沙長老在迦葉佛時是個殘酷的捕禽人,現在還有身體發臭的果報。最後,佛陀告誡諸比丘,出家為比丘,若不彼此照顧,誰會照顧你們?

Aciraṁ vat’ayaṁ kāyo paṭhaviṁ adhisessati chuddho apetaviññāṇo niratthaṁ va kaliṅgaraṁ.此句常為南傳佛教國家比丘為臨終者誦念的法句。

PS: 請參《法句經故事集》,三~七、 身體發臭的比丘 (偈 041) 。

[MettFn03-14]

〔明法尊者註03-14〕 邪行 :micchāpaṇihitaṁ,不正行、邪道、惡業,在此指「瞋恚」。正行則指善業。

PS: 請參《法句經故事集》,三~八、 牧牛人難屠 (偈 042) 。

[NandFn03-01]〔Nanda 校註03-01〕 請參《法句經故事集》,三~三、 智者應護持自己的心念 (偈 036) 。
[NandFn03-02]〔Nanda 校註03-02〕 請參《法句經故事集》,三~九、 變性人 (偈 043) 。
[dhp-a-037-note]

Nanda 補註:〝佛陀教育基金會〞另改譯為「 紛遝 」 (PDF, 直式排版,掃描影像檔 ,34.2 MB)。

ㄊㄚˋ,大徐本:,語多沓沓也。从水,从曰。遼東有沓縣。臣鉉等曰:「語多沓沓,若水之流。故从水會意。」(徒合切)

段注本:,語多沓沓也。从水、曰。遼東有沓縣。(徒合切)

釋義:動詞:相合。文選.揚雄.羽獵賦:「天與地沓。」

   副詞:眾多而重複。如:「雜沓」、「紛至沓來」。

   名詞:量詞。計算重疊的書、紙的單位。如:「他將舊報紙一沓一沓的整理好。」里語徵實.卷上.一字徵實引避暑錄話:「晏元獻平居不棄一紙,雖封皮亦十百為沓。猶今之言一套也。書稱幾沓本此。」

 ㄊㄚˋ,tà。

釋義:見「雜遝」。

※雜遝:眾多而紛亂的樣子。漢書.卷三十六.楚元王劉交傳:「及至周文,開基西郊,雜遝眾賢,罔不肅和,崇推讓之風,以銷分爭之訟。」唐.杜甫.麗人行:「簫鼓哀吟感鬼神,賓從雜遝實要津。」

果儒法師則改為:「心念無形相,到處遠遊獨行,能調服心的人,解脫魔縛。」 ( PDF )

[dhp-a-039-note1](1, 2) 阿羅漢超越善惡,所以阿羅漢的作為不落善惡範圍。這不是說阿羅漢無所事事。相反地,阿羅漢積極任事,而且一無私心,所作所為都為了引導別人走向修行的道路。一般認為阿羅漢的作為是善的。但阿羅漢的行為不會為自己創造善報。阿羅漢仍然要承受過去所做業的業報。阿羅漢不作新業,阿羅漢的所有作為稱之為「無記(kiriya)」,而不是業,所以從道德觀點而言,不會產生效應。阿羅漢如實知見,所以不落因果律。
[dhp-a-039-note2](1, 2) 此處的覺者指的是阿羅漢。阿羅漢並不是不睡覺。他們不論清醒或睡眠時,都是精進的,因為阿羅漢永遠具足正信,精進,正念,正定和慧等五種德行。
[dhp-a-042-note]指十種惡業:殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、慳貪、瞋恚和邪見。
[dhp-a-043-note]指十善念:布施,持戒,修禪定,恭敬,作事,回向功德,隨喜功德,聽法,說法,正直見。
[NāradaFn03-01](Ven. Nārada 03-01) Citta is derived from the root cit, to think. The traditional interpretation of the term is "that which is aware of an object" (cinteti = vijānāti). Actually it is not that which thinks of an object as the term implies. If it could be said "it thinks" as one says in English "it rains", it would be more in consonance with the Buddha's teaching. From an ultimate standpoint citta may be defined as the awareness of an object, since Buddhism denies a subjective agent like a soul. According to Buddhism no distinction is made between mind and consciousness, terms which are used as equivalents for citta.
[NāradaFn03-02](Ven. Nārada 03-02) Pahātave is used in the sense of pahātabba = should be shunned.
[NāradaFn03-03](Ven. Nārada 03-03) Because no two thought moments arise at a particular time.
[NāradaFn03-04](Ven. Nārada 03-04) The imperceptible mind is immaterial and colourless.
[NāradaFn03-05]

(Ven. Nārada 03-05) Guhāsayaṃ - i.e., the seat of consciousness. It is clear that the Buddha has not definitely assigned a specific basis for consciousness as He had done with the other senses. It was the cardiac theory (the theory that the heart is the seat of consciousness) that prevailed in His time, and this was evidently supported by the Upanishads. The Buddha could have adopted this popular theory, but He did not commit Himself. In the Paññhāna, the Book of Relations, the Buddha refers to the basis of consciousness in such indirect terms as yaṃ rūpaṃ nissāya, dependent on that material thing. What the material thing was the Buddha did not positively assert. According to the views of commentators like the Venerables Buddhaghosa and Anuruddha the seat of consciousness is the heart (hadayavatthu).

One wonders whether one is justified in presenting the cardiac theory as Buddhistic when the Buddha Himself neither rejected nor accepted this popular theory.

[NāradaFn03-06](Ven. Nārada 03-06) Namely: spiritual wisdom or insight.
[NāradaFn03-07](Ven. Nārada 03-07) The deeds of an Arahant, a perfect Saint, are neither good nor bad because he has gone beyond both good and evil. This does not mean that he is passive. He is active but his activity is selfless and is directed to help others to tread the path he has trod himself. His deeds, ordinarily accepted as good, lack creative power as regards himself in producing Kammic effects. He is not however exempt from the effects of his past actions. He accumulates no fresh kammic activities. Whatever actions he does, as an Arahant, are termed "inoperative" (kiriya), and are not regarded as Kamma. They are ethically ineffective. Understanding things as they truly are, he has finally shattered the cosmic chain of cause and effect.
[NāradaFn03-08](Ven. Nārada 03-08) It should not erroneously be understood that Arahants do not sleep. Whether asleep or awake they are regarded as sleepless or vigilant ones, since the five stimulating virtues - namely confidence (saddhā), energy (viriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā) are ever present in them.
[NāradaFn03-09](Ven. Nārada 03-09) The passions.
[NāradaFn03-10](Ven. Nārada 03-10) By conquest is here meant the newly developed insight (vipassanā).
[NāradaFn03-11](Ven. Nārada 03-11) For the Jhānas (absorptions or ecstasies) which the aspirant has developed. The Jhānas are highly developed mental states obtained by intensified concentration.
[NāradaFn03-12](Ven. Nārada 03-12) Kaëingaraṃ, a rotten log which cannot be used for any purpose.
[NāradaFn03-13](Ven. Nārada 03-13) That is, the mind directed towards the ten kinds of evil - namely: 1. killing, 2. stealing, 3. sexual misconduct, 4. lying, 5. slandering, 6. harsh speech, 7. vain talk, 8. covetousness, 9. ill-will, and 10. false belief.
[NāradaFn03-14](Ven. Nārada 03-14) That is the mind directed towards the ten kinds of meritorious deeds (kusala) - namely: 1. generosity, 2. morality, 3. meditation, 4. reverence, 5. service, 6. transference of merit, 7. rejoicing in others' merit, 8. hearing the doctrine, 9. expounding the doctrine, and 10. straightening one's right views.
[BudRkFn-v39](Ven. Buddharakkhita v. 39) The arahant is said to be beyond both merit and demerit because, as he has abandoned all defilements, he can no longer perform evil actions; and as he has no more attachment, his virtuous actions no longer bear kammic fruit.
[ThaniSFn-V37](Ven. Thanissaro V. 37) "Lying in a cave": According to the Dhp Commentary (hereafter referred to as DhpA), "cave" here means the physical heart, as well as the four great properties — earth (solidity), water (liquidity), fire (heat), and wind (motion) — that make up the body. Sn 4.2 also compares the body to a cave.
[ThaniSFn-V39](Ven. Thanissaro V. 39) According to DhpA, "unsoddened mind" means one into which the rain of passion doesn't penetrate (see 13 and 14 ); "unassaulted awareness" means a mind not assaulted by anger. "Beyond merit & evil": The arahant is beyond merit and evil in that he/she has none of the mental defilements — passion, aversion, or delusion — that would lead to evil actions, and none of the attachments that would cause his/her actions to bear kammic fruit of any sort, good or bad.
[ThaniSFn-V40](Ven. Thanissaro V. 40) "Without settling there, without laying claim": two meanings of the word anivesano.
[ThaniSFn-V42](Ven. Thanissaro V. 42) AN 7.60 illustrates this point with seven ways that a person harms him/herself when angry, bringing on results that an enemy would wish: He/she becomes ugly, sleeps badly, mistakes profit for loss and loss for profit, loses wealth, loses his/her reputation, loses friends, and acts in such a way that — after death — he/she reappears in a bad rebirth.
[DLMBSFn-V033]

(DLMBS Commentary V033) Once the Buddha was staying on Cālika mountain. One of the monks, Meghiya Thera was attending upon him. This Thera saw a nice mango grove and asked the Buddha for permission to go there for meditation. But there were no other monks at that time and the Buddha needed an attendance. So he told Meghiya to wait for arrival of somebody else and then he could go.

But Meghiya wanted to go really badly, so he asked the Buddha again and again, until he got his permission. He went to the grove and started to meditate, only to find out that his mind was wandering. He stayed there the whole day, but made no progress.

In the evening he reported to the Buddha, how he was all the time assailed by thoughts associated with senses, ill will and cruelty. The Buddha told him the verses 33 and 34 and Meghiya attained Sotāpatti, the first stage on the way to awakenment.

[DLMBSFn-V034]

(DLMBS Commentary V034) The story for this verse is the same as for the previous one (DhP 33). Our mind is indeed wavering, writhing and difficult to restrain, like a snake or a young branch. An arrow maker making an arrow has to straighten it first; otherwise it would be a worthless arrow. In the same way, we have to straighten the mind; otherwise we cannot hit the goal with it.

When we want to leave Mara's realm, the world, the mind trembles and flickers just like a fish thrown on a dry ground, suddenly without its familiar surroundings, unable to relate to this new situation.

[DLMBSFn-V035]

(DLMBS Commentary V035) Sixty monks received their meditation subjects from the Buddha and they went to the village of Mātika. There the mother of the village headman, called Mātikamātā, built a monastery for them and gave them alms food regularly. So they decided to spend the Rain Retreat there. She asked them to teach her some Dharma and they taught her the 32 body parts and awareness of the body's decay. She practiced diligently and attained the third (last but one) stage of awakenment. She also attained some supernormal powers; she was able to read other people's minds. She used this power and saw that the sixty monks have not so far attained anything. She saw, that they all had potential for arahantship, but they needed proper food. So she gave them alms food and soon they all became arahants.

At the end of the retreat they went back to the Buddha and reported what happened. A certain monk decided to go to the same village. Mātikamātā personally came to the monastery and gave him alms food. He asked her about her supernormal powers, but she evaded this subject. He got scared that she will see his impure mind and left the village.

He told the Buddha about his fears, but the Buddha sent him back, telling him to control his mind under all circumstances. So the monk went back, thinking only about his meditation subject. Mātikamātā made sure that he had enough alms food and the monk too attained arahantship soon.

[DLMBSFn-V036]

(DLMBS Commentary V036) Once in the city of Sāvatthi, there lived a son of a banker. He asked a monk who came to his house for alms food, how to be liberated from the ills of life. The monk instructed him to divide his property into three parts. One he was to do business with, one to support his family, one for charity. The man did so and then asked what to do next. He was instructed to take refuge in the Buddha, Dharma and Sangha and to observe five precepts. But the man was still not satisfied. So the monk told him to renounce the world and to become a monk too.

As a monk he was taught Dharma by one teacher and Vinaya by another. Thus he felt that there was too much to learn, the rules were too strict and there was no freedom. He wanted to return to lay life. He began to have doubts, was discontent and unhappy, neglected his meditation. The Buddha told him that if he only could control his mind, he had nothing else to control. Then he told him this verse. The monk attained arahantship.

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(DLMBS Commentary V037) Saṅgharakkhita Thera was from the city of Sāvatthi. His sister gave birth to a son. People called him "The nephew Saṅgharakkhita". He also became a monk.

Once he was offered two sets of robes. He wanted to give one set to his uncle. So at the end of the retreat he went to see him, but his uncle did not want a robe, saying he had enough. The young man felt bad, thinking the uncle does not want to share with him. So he decided to leave the Order.

His mind began to wander and a train of thoughts appeared. When he became a layman he would sell his robes and buy a goat. The goat would breed quickly and soon he would have enough money to marry. His wife would give birth to a son. He would take his wife and son in a cart to see the uncle. On the way he would say he could carry the child. She would tell him to drive that she could carry the baby. But he will insist and grab the child. The child would fall down and the wheel would pass over him. He would get furious and hit his wife with the goading stick.

At that time he was fanning the Thera and absentmindedly hit him with the fan. His uncle said: "You were unable to beat your wife, why hit an old monk?" The young man was embarrassed and frightened of his uncle, so he fled. The monks chased him and took him to see the Buddha. He told him the verse and said that the mind has ability to think of objects far away and that one should strive for liberation. The young monk attained the first stage of awakenment.

[DLMBSFn-V038]

(DLMBS Commentary V038) A certain man from Sāvatthi was once looking for his ox lost in the forest. He got hungry so he went to a village monastery, where the monks gave him the remains of the morning meal. While eating, he realized that he was working hard every day, but did not even have enough food. What if he became a monk? So he asked the monks to grant him an ordination. As a monk he had plenty of food, soon he was quite fat.

After some time he grew tired of going for alms and so he decided to become a layman again. Later he again changed his mind, thinking the life too strenuous and became a monk. In this way he left the Order and came back six times.

While he was going back and forth, his wife became pregnant. Once he entered their bedroom when she was asleep. She was almost naked, snoring loudly, saliva trickling down the mouth. This and her bloated stomach made her look like a corpse. He was able to perceive impermanence and unpleasantness of the body. He was thinking that he was a monk for several times and only because of this woman he was not able to stay. So he left home for seventh time, repeating as he went the words "impermanence" and "suffering" and on the way to the monastery he attained the first stage of awakenment. But the monks did not want to permit him into the Order, joking: "You have been shaving your head so often, that it looks like a whetting stone." He asked once more and the monks granted him the ordination one last time. Within few days he attained arahantship.

The monks were surprised to see him staying so long, so they asked what happened. The man said he had no attachments any more, so why would he leave. But they did not believe him and asked the Buddha, who said it was the truth. The man was an arahant now, who discarded both the ideas of good and evil.

[DLMBSFn-V039]

(DLMBS Commentary V039) The story for this verse is identical with the previous one (DhP 38).

If the mind is unsteady, the confidence in the Teaching wavering and one is not really resolved to do anything about it, the wisdom will not grow. But with a strong conscientiousness and watchfulness, the mind can get rid of the passions and unsteadiness. Then one is able to abandon all the ideas of good and evil and become free, just like the man from our story did.

[DLMBSFn-V040]

(DLMBS Commentary V040) Our body is like a jar, very fragile. And our mind should be like a fortified city, guarded everywhere. The story for this verse says:

Five hundred monks from Sāvatthi received the meditation subjects and went far away to a large grove. The guardian spirits of the trees there saw that the monks came and decided that it would be impolite to stay in the trees. So they descended, thinking the monks will only stay one night. But they decided to spend the Rain retreat there. The spirits did not want to live on the ground so long, so they scared the monks by terrible sounds and ghostly images.

The monks ran away and told the Buddha what happened. He told them that they did not have any weapon, so they must be armed with loving kindness (Mettā). He then taught them the Mettā sutta. He further instructed them to recite the poem from the outskirts of the forest and enter the monastery still reciting. The monks did accordingly.

The spirits received their loving kindness, welcomed them and did them no harm. The monks meditated on the 32 parts of the body and realized its impermanence. The Buddha saw it from away, appeared in front of them, saying, yes, the body is like a jar. He also told them this verse (DhP 40). All five hundred monks became arahants.

[DLMBSFn-V041]

(DLMBS Commentary V041) There was a monk called Thera Tissa. He diligently meditated and had many students, but then he was afflicted with a disease. Small boils appeared all over his body, and then big sores developed from them. Later sores burst, emitting pus and blood; his robes became dirty and stinky. The monks called him Pūtigatatissa, Tissa with stinking body. They kept away from him, even his pupils abandoned him, and nobody would go near him.

The Buddha saw his sorrowful state, saw that he would soon die, but that he could also attain arahantship very quickly. So the Buddha went to the fire-shed close to the place, where the Thera was living. He boiled some water, went to the monk's room and started to carry him out. Other monks also gathered and helped him to carry the sick Thera out. They brought him to the fire-shed, bathed him and washed his robes.

After taking the bath, the monk became fresh in body and mind, he developed one-pointedness and concentration. The Buddha then related this verse (DhP 41) and Thera Tissa became an arahant immediately. Soon after that he passed away.

[DLMBSFn-V042]

(DLMBS Commentary V042) In the country of Kosala there once lived a herdsman named Nanda. He looked after the cows of the famous benefactor Anāthapiṇḍika. Sometimes he would go to Anāthapiṇḍika's house and listen to the Buddha's discourses. Once Nanda asked the Buddha to come to his house for alms food. The Buddha replied that he would come, but the time is not yet right and Nanda should wait.

After some time the Buddha was traveling and went off his usual route to see Nanda, because he knew that the time for him to do so was ripe. Nanda received him, served the Buddha and monks milk and milk products and all kinds of food. This lasted for seven days. On the last day after hearing the Buddha's discourse, Nanda attained the first stage of awakenment.

When the Buddha was leaving, Nanda carried his bowl for him some distance and then turned back home. Suddenly a hunter, his old enemy, shot him. The monks saw Nanda laying dead on the road. They told the Buddha that because of them, because they came to his house and he was accompanying them, Nanda died. But the Buddha said that there was no escape from death for him. And he told the monks this verse (DhP 42).

[DLMBSFn-V043]

(DLMBS Commentary V043) In the city of Soreyya, there once lived a son of rich man. His name was also Soreyya. Once he was going with friend in a luxurious carriage to take a bath. They saw Mahākaccāyana Thera adjusting his robe before he entered Soreyya to get his alms food. Soreyya said: "I wish the monk was my wife, or my wife had a complexion like he has!" With that he changed to a woman. He was ashamed and ran away and began to travel to the city of Taxila. His friend was looking for him everywhere, but did not find any trace.

Soreyya (now woman) offered her ring to some people, going to Taxila, and they took her with them in a carriage. When they got there, the people told one young rich man about the beautiful girl who came with them to the city. The man married her. She gave birth to two sons, but also had two sons from the previous marriage as a man.

Once a merchant from Soreyya came to Taxila to do some business. She sent for him, because she recognized an old friend in him. But of course, he did not know who she was. She asked many questions about her old family and other friends. The man related to her the story about the disappeared man. She revealed her identity and told him all what happened. The man advised her to ask pardon from the Thera.

Mahākaccāyana was invited to her house and she offered him alms food. The lady explained what happened and asked for pardon. The Thera said: "Get up, I forgive you." With that she became a man again.

But he kept thinking how during a single life his body could undergo two changes of sex and have children both as a man and as a woman. He felt these things were very repulsive and decided to leave the lay life.

People often asked him if he loved more the two sons he had as a man or the two sons he had as a woman. He always answered that the sons whom he (as a woman) personally delivered were closer to him. People asked him this question so often that he became ashamed and annoyed. He stayed by himself, diligently meditating on the decay of the body. Soon he attained arahantship. When people again asked him the same question, he said he had no affection for any one in particular.

Others thought he does not speak the truth, so they asked the Buddha about it. But he told them that Soreyya does not lie. Now he is an arahant, his well directed mind brought him a well being which neither the father nor the mother could bestow on him.

[LChnFn04-01]〔註04-01〕 吳譯花香品。
[LChnFn04-02]

〔註04-02〕 「征服」(Vijessati)據巴利原註為「如實了解」。緬甸本作 Vicessati,則應譯為「擇覓」或「探究」。「地界」(Pathavi)為自己或自身(Attabhava)。錫蘭 Narada 所譯的 Dhammapada 第八頁英文原註3:

「This is one who will understand this self asit really is」

即如實了解自己之意。

[LChnFn04-03]

〔註04-03〕 「閻魔界」(Yamaloka),原包括地獄、餓鬼、畜生及阿修羅(Asura)四界(Catubbhidham apayalokan ca)。Narada的英文原註4:

「The four woeful states vsz:hell(地獄)Animalkingdom(畜生) Petarealm(餓鬼)and the Asura realm(阿修羅)」。

[LChnFn04-04]

〔註04-04〕 「天界」(Sadevakam),原註包括欲界六天及人界(Imam sadevakan it manussalokan ca),Narada的英文原註5:

「Namely the world of human beings and the six celestial realms」。

印順法師對這兩句有不同的解說。見序。

[LChnFn04-05]〔註04-05〕 「法句」(Dhammapada),即法跡,乃向法入法的軌轍,如三十七道品(Bodhipakkhikadhamma)等。
[LChnFn04-06]〔註04-06〕 「巧匠」乃鬘師,即貫華為鬘者。善說法句,次第不亂,如貫華者,故以為喻。
[LChnFn04-07]〔註04-07〕 「自學」(Sekha)即初果須陀洹(Sotapattiphala),二果斯陀含(Sakadagamiphala),三果阿那含(Anagami phala)即初果向,二果向,三果向,四果向的賢人。因他們都依然有戒定慧可學故。直至證得四果阿羅漢(Arahatta phala)才稱為無學(Asekha)。
[LChnFn04-08]〔註04-08〕 前頌是問,此頌是答。
[LChnFn04-09]〔註04-09〕 喻此身不能久住。
[LChnFn04-10]〔註04-10〕 欲境的誘惑。
[LChnFn04-11]〔註04-11〕 欲樂。
[LChnFn04-12]〔註04-12〕 深夜裏熟睡於村落中的人,被瀑流洗去而不知。
[LChnFn04-13]〔註04-13〕 「牟尼」(Muni)有寂寞者、仁者、智者、聖者等意。這裏是指乞食的沙門。
[LChnFn04-14]〔註04-14〕 此句原文 Na paresa.m kataakata.m 直譯為「不觀他人作不作」。
[LChnFn04-15]〔註04-15〕 「栴檀那」(Candana),「多伽羅」(Tagara)是二種香木之名。「末利迦」(Mallika)是一種小小的香花,其樹叢生如籐。
[LChnFn04-16]〔註04-16〕 「跋悉基」(Vassiki)意為「雨季花」。
[LChnFn04-17]〔註04-17〕 這二頌是連貫的,前頌是譬喻,後頌是合法。
[CFFn04-01]〔敬法法師註04-01〕 12 註:於此,大地是指此身,閻魔界是指四惡道。
[CFFn04-02]〔敬法法師註04-02〕 13 有學者是證悟須陀洹道到阿羅漢道的聖人。
[CFFn04-03]〔敬法法師註04-03〕 14 註:魔王之花箭是指煩惱輪轉、業輪轉與果報輪轉。
[CFFn04-04]〔敬法法師註04-04〕 15 註:阿羅漢已不會再生,魔王盡了全力也找不到阿羅漢死後去了哪裡。
[MettFn04-01]〔明法尊者註04-01〕 誰征服地界 :Ko imaṁ paṭhaviṁ vijessati。 征服 :為「以智如實了解、作 證」。 地界 ︰地界即自己(attabhāvasaṅkhātaṁ pathaviṁ)。
[MettFn04-02]〔明法尊者註04-02〕 (與)天界:sadevakaṁ,DhA:manussalokañca devalokena saddhiṁ(人的世間及與天的世間)。
[MettFn04-03]〔明法尊者註04-03〕 巧匠 :kusalo,指花藝的師傅(mālākāro)。
[MettFn04-04]〔明法尊者註04-04〕 有學 :Sekho,即證悟初果向、初果、二果向、二果、三果向、三果、四果向。 無學 :即證悟四果(阿羅漢)。
[MettFn04-05]〔明法尊者註04-05〕 閻魔界 :Yamaloka (Yama閻羅王+loka世間) ,閻羅王的世間,指地獄、餓鬼、畜生、阿修羅。DhA: Yamalokañcā ti catubbidhaṁ apāyalokañca. ( 閻羅王的世間 :及四種苦界的世間)
[MettFn04-06]

〔明法尊者註04-06〕 sekho dhammapadaṁ sudesitaṁ, kusalo puppham iva pacessati.(有學說法句,有如花匠編製花圈)。亦即「有學」(證得須陀洹道至阿羅漢道)已知法、見法,所以說法自然巧妙。

PS: 請參《法句經故事集》,四~一、 觀身 (偈 044~045) 。

[MettFn04-07](1, 2) 〔明法尊者註04-07〕 魔羅花箭 :指欲望的誘惑。
[MettFn04-08]

〔明法尊者註04-08〕 本偈說一位比丘精進用功,卻感覺進步很少,他不滿意,他想要去見佛陀,請佛陀換個禪法。在路上,他見到海市蜃樓,他明白那是水的幻影而已,也反省到身體也是生老病死的幻像。這時,佛陀放光跟他說:「比丘!照這樣繼續用功,身體如泡沫、幻影,它的自性是出生及分離。」聽完偈頌之後,他正念現前,不久,就證得阿羅漢果。

PS: 請參《法句經故事集》,四~二、 觀身如鏡的比丘 (偈 046) 。

[MettFn04-09]

〔明法尊者註04-09〕 如瀑流睡村 :熟睡的村人為瀑流沖走而不知。此偈故事為憍薩彌羅國波斯匿王請求與釋迦族的一位公主結婚。傲慢的釋迦族王子們卻送給他一位摩訶男與一婢女所生的美麗的女孩。後來,這女孩末利夫人(Mallikā)生下一位琉璃王子(Viṭaṭūbha)。王子十六歲時,被派去拜訪外祖父摩訶男和釋迦族的王子們。偶然琉璃王子知道他為婢女所生的真相後,極端憤怒,發誓要滅釋迦族。後來他當了國王,發兵殲滅釋迦族。他和軍隊在返國的途中駐紮在阿致羅筏底河 (Aciravatī) 河床。當晚,河水暴漲把他和軍隊一齊衝入大海。

PS: 請參《法句經故事集》,四~三、 琉璃王報復釋迦族 (偈 047) 。

[MettFn04-10]

〔明法尊者註04-10〕 牟尼 :munī,修行者、聖者之意。

PS: 請參 049 典故-- 過希耶優婆塞的故事 ;或《法句經故事集》,四~五、 吝嗇的富翁 (偈 049) 。

[MettFn04-11]〔明法尊者註04-11〕 :vilomāni,拂逆的。
[MettFn04-12]

〔明法尊者註04-12〕 舍衛城裡有位富有的女士,是邪命者巴未亞(Pāveyya)的供養者。她也想去聽佛陀開示,但幾次都被巴未亞阻止。就要兒子去請佛陀到家裡來接受供養,佛陀宣說隨喜。她聽到佛陀用悅耳的聲音說法時,說:「善哉!善哉!」隔壁的巴未亞聽到她喜悅的叫聲時,他憤怒地出走,一路跟她和佛陀咀咒。佛陀勸誡她不要理睬,應該正念現前地觀照自己的善惡行為。聽完佛陀說法後,她證得初果。

PS: 請參《法句經故事集》,四~六、 不要理睬他人的咀咒 (偈 050) 。

[MettFn04-13]〔明法尊者註04-13〕 如是說善語,彼不行無果 ︰會說善語,但若不依照所說的去實踐,則不會有好結果。
[MettFn04-14]

〔明法尊者註04-14〕 51-52偈為世尊派阿難尊者到王宮跟末利夫人(Mallikā)與禹翅剎利夫人(Vāsabhakhattiyā)說法,末利夫人態度認真,但是禹翅剎利夫人不認真。世尊知道之後,因而說了此偈。

PS: 請參《法句經故事集》,四~七、 應該禮敬誰 (偈 051~052) 。

[MettFn04-15]

〔明法尊者註04-15〕 本偈為世尊讚美毘舍佉優婆夷(Visākhā upāsikā)強烈做善事的話。

PS: 請參《法句經故事集》,四~八、 最虔誠的女信徒 (偈 053) 。

[MettFn04-16]〔明法尊者註04-16〕 栴檀、多伽羅(沉香) :candanaṁ tagara皆是木香之名。 末利迦 :mallikā,茉莉花(mallikā=vassikā(夏生花),Arabian jasmine,芳香的白色小的香花)。
[MettFn04-17]〔明法尊者註04-17〕 拔悉基 :vassikī,意為「雨季花」。
[MettFn04-18]

〔明法尊者註04-18〕 阿難尊者問佛陀有沒有順風香,逆風也香的東西,佛陀說偈。(DhpA.vv. 54-55., A.3.79.Gandha香, 《別譯雜阿含12經》,《增壹阿含23.5經》, No.116.《佛說戒德香經》, No.117.《佛說戒香經》,《本事經》卷六(T17.693))

PS: 請參《法句經故事集》,四~九、 阿難尊者的疑問 (偈 054~055) 。

[MettFn04-19]

〔明法尊者註04-19〕 大迦葉尊者到貧民區去托缽,帝釋天王夫婦就喬裝窮人家,供養他。

PS: 請參《法句經故事集》,四~十、 帝釋供養大迦葉尊者 (偈 056) 。

[MettFn04-20]〔明法尊者註04-20〕 魔不知所趣 :解脫的阿羅漢不會再生,魔王找不到他死後去處。
[MettFn04-21]

〔明法尊者註04-21〕 瞿低迦長老(Godhikatthera)六度觸證到「暫時的心解脫」(sāmayikā cetovimutti),六度退轉,第七次才證到「永久的心解脫」(asamayavimutti),當他證得時,他不願意再退轉,於是用刀自盡,世尊肯定他的證悟。

《別譯雜阿含30經》,《出曜經》(T4.no.212.p.647.2),《增壹阿含26.10經》(T2.642.2),cf. DhpA.I,431 (Godhikattheraparinibbānavatthu),cf. Dhp.v.57.,cf. Sn.v.449., S.22.87./III,119.,Sk(E): Enomoto 1994, no.1091 (Uv 33.59c)

PS: 請參《法句經故事集》,四~十一、 自殺時證得聖果 (偈 057) 。

[dhp-a-044-note](1, 2) 學地比丘:已證初果,但尚未證得阿羅漢果的比丘。
[dhp-a-049-note]

註釋家對本法句的解釋略有不同:

達摩難陀上座認為這句法句的意思是說:智者不傷害村民的信仰、慷慨和財富;
Narada 上座則認為是:不造成任何人的不方便;
Sri Acharya Buddharakkhita 尊者則說:智者入村落化緣時,也提供世人做功德的機會;
了參法師在《南傳法句經》的翻譯則未加任何註解。
[dhp-a-053-note]本法句的意思是說,人可以出於正信和慷慨的財施來完成很多善業。
[dhp-a-058-note](1, 2) 佛法不譴責任何人。因為即使看來最差勁的人,也只表示他(她)的崇高德性暫時隱伏不現而已,一如蓮花生長在污泥中。
[NāradaFn04-01](Ven. Nārada 04-01) Vijessati = attano ñāṇena vijānissati - who will know by one's own wisdom? (Commentary).
[NāradaFn04-02](Ven. Nārada 04-02) That is one who will understand oneself as one really is.
[NāradaFn04-03](Ven. Nārada 04-03) By the realm of Yama are meant the four woeful states - namely hell, the animal kingdom, the Peta Realm, and the Asura Realm. Hell is not permanent according to Buddhism. It is a state of misery as are the other planes where beings suffer for their past evil actions.
[NāradaFn04-04](Ven. Nārada 04-04) Namely: the human plane and the six celestial planes. These seven are regarded as blissful states (sugati).
[NāradaFn04-05](Ven. Nārada 04-05) Devas, lit., sporting or shining ones. They are also a class of beings who enjoy themselves, experiencing the effects of their past good actions. They too are subject to death.
[NāradaFn04-06]

(Ven. Nārada 04-06) Dhammapada. The Commentary states that this term is applied to the thirty-seven Factors of Enlightenment (Bodhipakkhiyadhamma). They are:-

I.The four Foundations of Mindfulness (Satipaññhāna) - namely: 1. contemplation of the body (kāyānupassanā), 2. contemplation of the feelings (vedanānupassanā), 3. contemplation of thoughts (cittānupassanā), and 4. contemplation of phenomena (dhammānupassanā).

II.The four Supreme Efforts (Sammappadāna) - namely: 1. the effort to prevent evil that has not arisen, 2. the effort to discard evil that has already arisen, 3. the effort to cultivate unarisen good, and 4. the effort to promote good that has already arisen.

III.The four Means of Accomplishment (iddhipāda) - namely: will (chanda), energy (viriya), thought (citta), and wisdom (vimaṃsā).

IV.The five faculties (Indriya) - namely: confidence (saddhā), energy (viriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā).

V.The five Forces (Bala), having the same names as the Indriyas.

VI.The seven Constituents of Enlightenment (Bojjhaṅga) - namely: mindfulness (sati), investigation of the Truth (Dhammavicaya), energy (viriya), joy (pīti), serenity (passaddhi), concentration (samādhi), and equanimity (upekkhā).

VII.The Eightfold Path (Aññhaṅgikamagga) - namely: right views (sammā diññhi), right thoughts (sammā saṅkappa), right speech (sammā vācā), right actions (sammā kammanta), right livelihood (sammā ājīva), right endeavour (sammā vāyāma), right mindfulness (sammā sati) and right concentration (sammā samādhi).

[NāradaFn04-07](Ven. Nārada 04-07) The term sekha, lit., one who is still under going training, is applied to a disciple who has attained the first stage of Sainthood (Sotāpatti = Stream-winner) until he attains the final Arahatta fruit stage. When he totally eradicates all fetters (saṃyojana) and attains the fruit stage of an Arahant, he is called an Asekha, as he has perfected his training. It is an asekha disciple who understands him self and the whole world as they really are. There is no graceful English equivalent for this difficult Pali term. "Adept" (= one who has attained) may be suggested as the closest rendering.
[NāradaFn04-08](Ven. Nārada 04-08) Owing to its fleeting nature.
[NāradaFn04-09](Ven. Nārada 04-09) Because there is nothing substantial in this body.
[NāradaFn04-10](Ven. Nārada 04-10) Namely life's sorrow, born of passions. An Arahant destroys all passions by his wisdom and attains Nibbāna where there is no death.
[NāradaFn04-11](Ven. Nārada 04-11) Antaka, lit., Ender, which means death.
[NāradaFn04-12](Ven. Nārada 04-12) Seeking alms, without inconveniencing any.
[NāradaFn04-13](Ven. Nārada 04-13) A kind of shrub from which a fragrant powder is obtained.
[NāradaFn04-14](Ven. Nārada 04-14) The personification of evil. See note on vs. 8.
[NāradaFn04-15](1, 2) (Ven. Nārada 04-15) Nobody is condemned in Buddhism, for greatness is latent even in the seemingly lowliest just as lotuses spring from muddy ponds.
[BudRkFn-v45](Ven. Buddharakkhita v. 45) The Striver-on-the-Path (sekha): one who has achieved any of the first three stages of supramundane attainment: a stream-enterer, once-returner, or non-returner.
[BudRkFn-v49](Ven. Buddharakkhita v. 49) The "sage in the village" is the Buddhist monk who receives his food by going silently from door to door with his alms bowls, accepting whatever is offered.
[BudRkFn-v54](Ven. Buddharakkhita v. 54) Tagara: a fragrant powder obtained from a particular kind of shrub.
[ThaniSFn-V44-45](1, 2) (Ven. Thanissaro V. 44-45) "Dhamma-saying": This is a translation for the term dhammapada. To ferret out the well-taught Dhamma-saying means to select the appropriate maxim to apply to a particular situation, in the same way that a flower-arranger chooses the right flower, from a heap of available flowers (see 53), to fit into a particular spot in the arrangement. "The learner-on-the-path": A person who has attained any of the first three of the four stages of Awakening (see note 22).
[ThaniSFn-V48](Ven. Thanissaro V. 48) According to DhpA, the End-maker is death. According to another ancient commentary, the End-maker is Mara.
[ThaniSFn-V53](Ven. Thanissaro V. 53) The last line of the Pali here can be read in two ways, either "even so, many a skillful thing should be done by one born & mortal" or "even so, many a skillful thing should be done with what's born & mortal." The first reading takes the phrase jatena maccena, born & mortal, as being analogous to the flower-arranger implicit in the image. The second takes it as analogous to the heap of flowers explicitly mentioned. In this sense, "what's born & is mortal" would stand for one's body, wealth, and talents.
[ThaniSFn-V54-56](1, 2, 3) (Ven. Thanissaro V. 54-56) Tagara = a shrub that, in powdered form, is used as a perfume. AN 3.78 explains the how the scent of a virtuous person goes against the wind and wafts to the devas, by saying that those human and celestial beings who know of the good character of a virtuous person will broadcast one's good name in all directions.
[ThaniSFn-V57](Ven. Thanissaro V. 57) "Right knowing": the knowledge of full Awakening.
[VaradoFn04-1](1, 2) (Ven. Varado 04-1) A sekha is a noble disciple who has achieved stream-entry but not arahantship.
[DLMBSFn-V044]

(DLMBS Commentary V044) A group of monks accompanied the Buddha to a certain village and then they all returned to the monastery. The monks started to talk about the trip. They paid close attention to the condition of the land: whether it was level or hilly, whether the soil was clayey or sandy etc.

The Buddha visited them and when overheard the topic of their discussion, he told them to better concentrate on their own bodies. He said, that the earth is external and that they should strive to examine their own bodies and understand what they really are.

He then added that by understanding one's own body we are also able to understand the whole world. We will be able to realize the Dharma, just as a skilful garland-maker makes the garlands.

[DLMBSFn-V045]

(DLMBS Commentary V045) The story for this verse is the same as for the previous one (DhP 44).

The disciple of the Buddha is able to investigate this world. By understanding and realizing the Dharma we can also fully understand the whole world with all its beings, because the Dharma is after all concerned just with this world, its conditions and our position in this world. So, just as a skilful garland-maker can pick flowers easily, we, as Buddha's followers, can investigate the Dharma and with it the whole world.

[DLMBSFn-V046]

(DLMBS Commentary V046) A certain monk obtained his meditation subject from the Buddha. He went to the forest and practiced diligently. But for some reason he made very little progress and was not happy. He set out on a journey back to tell the Buddha about his difficulties and to obtain another meditation subject.

But on the way he saw a mirage. He realized, that a mirage is only an illusion of water and that also his body is an illusion as well. He fixed his mind on this understanding and continued with his meditation.

Later he went for a bath to a river and there he saw the foam, how it was insubstantial and breaking up quickly. Thus he further realized the impermanent nature of the body.

The Buddha then sent him his image and told him to keep up the meditation this way. The monk attained the arahantship and escaped the King of Death forever.

[DLMBSFn-V047]

(DLMBS Commentary V047) By "flowers" are meant the pleasures of the senses here. One, who only keeps "gathering flowers", or in other words chase after the sense-pleasures, will be carried away by death, as the army of the king of Kosala in this story.

King Pasenadi of Kosala asked the clan of the Sākyans (Buddha's own relatives) to give him one of their daughters as a wife. But they sent him a daughter of a slave woman by king Mahānāma. Pasenadi did not know that and married her. She gave birth to a son, who was named Vidudabha.

Later Vidudabha found out, that his mother was a daughter of a slave and became very angry with the Sākyans. When he became the king, he declared war on them and killed almost all of the Sākyan clan. On the way back, he and his army encamped on the bank of a river. That night, heavy rain fell; the river swelled and carried Vidudabha and his army to the ocean.

When Buddha heard what happened, he uttered this verse.

[DLMBSFn-V048]

(DLMBS Commentary V048) In the city of Sāvatthi there lived a woman named Pati Pujikā Kumāri. She was very generous and virtuous. She gave alms to everyone in need and generally helped everybody.

She also remembered her one previous life. She used to be one of the wives of the God

Mālabhāri in the Tāvatimsa heaven. So she would often pray that she might be born there again in her next life.

One day she fell ill and passed away. And she was really reborn in the Tāvatimsa heaven. The other gods did not even miss her, because one hundred years in the human world is just one day in Tāvatimsa. So they asked her, where had she been the whole morning. She then told them the whole story.

When the Buddha heard, that Pati Pujikā died, he explained that the life was very brief. Before the beings could be satisfied in the pleasures of the senses, they would be overpowered by death.

[DLMBSFn-V049]

(DLMBS Commentary V049) This verse talks about the practice of alms-rounds. The monks are supposed to obtain alms food from the people, going house from house and taking something here, something there, especially from those, who have a lot. Just like a bee takes the juice from the flower but does no harm to it, so the monks should get the food from the villagers, making no harm to them by taking too much from one family or from the poor families.

The following story is associated with this verse.

In one village there lived a very rich but very miserly couple. One day they made some pancakes, but because they did not want to share them with others, they made them secretly.

The Buddha saw this and sent one of his chief disciples, Moggallāna to their house. He arrived there and stood by the door. They tried to make a very small pancake and give it to him. But no matter how they tried, a small amount of dough would fill in the whole pan. Then they tried to offer him one of their own pancakes, but they were unable to separate them. So they gave him the whole basket with all their pancakes.

Moggallāna invited them to the monastery to see the Buddha. They offered the pancakes to the Buddha and the monks. The Buddha delivered a discourse on charity and both the husband and wife attained the first stage of Awakenment.

[DLMBSFn-V050]

(DLMBS Commentary V050) In Sāvatthi once lived a lady who was a disciple of the ascetic Pāthika. All her friends and neighbors were the disciples of the Buddha and she often wanted to go to the monastery herself, to hear the Buddha's teachings. But Pāthika always prevented her from going there.

So she invited the Buddha to her house for almsgiving instead. He came together with many monks and after the meal he delivered a teaching. She was very impressed and happy and exclaimed, "Well said!"

Pāthika heard this from the next room and became very angry. He left the house, cursing the woman and the Buddha.

The lady was very embarrassed by this. But the Buddha advised her not to be concerned about others' curses, but to be only mindful of her own good and bad deeds. At the end she attained the first stage of Awakenment.

[DLMBSFn-V051]

(DLMBS Commentary V051) A certain Buddha's disciple named Chattapāni has attained the second stage of Awakenment. Once, while he was listening to the Buddha's discourse, the king Pasenadi came to the monastery. Chattapāni did not get up, because by paying homage to the king he would disrespect the Buddha. The king was very unhappy about that, thinking that Chattapāni offended him. But the Buddha explained to the king what Chattapāni meant. The king was impressed and asked Chattapāni to teach Dharma to his queens. But he refused, saying that monks should teach Dharma, not mere lay disciples.

The Buddha then assigned Ānanda to teach them. After some time the Buddha asked, how much progress did the queens make. Ānanda replied, that the queen Mallikā was learning very quickly and seriously, the queen Vāsabha Khattiyā was not paying attention and therefore made no progress.

The Buddha replied by this verse, saying that only those, who learn diligently and then practice what they learned, can benefit from the Dharma.

[DLMBSFn-V052]

(DLMBS Commentary V052) The story for this verse is the same as for the previous one.

One who speaks well, who often admonishes others, but does not act according to one’s own speech speaks in vain. His words are just as a beautiful flower that does not smell. Only when one acts as well as one speak, one's speech can be considered well said, like a nice flower that also smells nicely.

[DLMBSFn-V053]

(DLMBS Commentary V053) The traditional commentary for this verse contains the famous story of the chief Buddha's benefactress Visākhā.

She married Punnavaddhana, the son of Migāra, a rich man who lived in the city of Sāvatthi. Once, when her father-in-law was eating his lunch, a monk came to their house on his alms-round. Migāra ignored him completely. Visākhā told the monk: "Sorry, venerable sir, my father-in-law only eats stale food". Migāra became very angry with her. She explained, that he was only reaping rewards of his good deeds from previous lives, not creating any merit in this life. Therefore she spoke about "stale food".

Migāra understood and allowed her to invite the Buddha with the monks for the alms-food. Migāra listened to Buddha's discourse from behind a curtain (because he was a lay disciple of some ascetic teacher and he did not want Migāra to show himself in front of the Buddha). After hearing Buddha's speech, Migāra attained the first stage of Awakenment. He was very grateful to Visākhā and declared that she would be like a mother to him.

Once she went to the monastery and carried her gem-entrusted cloak with her. She gave it to her maid to carry and she forgot it in the monastery. Visākhā then wanted to donate the cloak to the monks but they would not accept. So Visākhā tried to sell the cloak and donate the money for the use of the Sangha. But the cloak was so expensive that nobody could afford to buy it. Visākhā then bought it back herself. With the money she built a monastery for the Sangha.

Visākhā was very happy - all her desires were fulfilled. The Buddha explained that she was strongly inclined to do good deeds, had done much good in the past and will do a lot of good deeds in the future - just as one can do many garlands from the heap of flowers.

[DLMBSFn-V054]

(DLMBS Commentary V054) Venerable Ānanda was once sitting in meditation and he was pondering the problem of scent. All the known scents - perfumes, flowers, roots etc. go only with the wind. No scent can go against the wind. Is there any scent at all that can go against the wind?

He asked the Buddha about it. The Buddha said that there exists such thing. A person, who takes refuge in the Buddha, Dharma and Sangha, observes the moral precepts and is generous, is really worthy of praise. The "scent", or the reputation, of such a person spreads far and wide, with the wind and against it. Such a person is famous everywhere and people praise him.

[DLMBSFn-V055]

(DLMBS Commentary V055) tagaraṃ: tagara-, N.n: the incense obtained from a kind of shrub (in Latin: Tabernaemontana coronaria). Nom.Sg. = tagaraṃ.

The story for this verse is identical with that for the previous verse (DhP 54).

The "scent" or reputation of virtue is the highest. All the other natural scents cannot compete with it, because they can be smelt only for a short time and only in a short distance. But the smell of virtue can be felt for a long period of time and in all directions.

[DLMBSFn-V056]

(DLMBS Commentary V056) One of the Buddha's chief disciples, Venerable Kassapa, went to the city of Rājagaha for alms food. He wanted to give some poor man opportunity to give him food and thus obtain merit.

Sakka, the king of the gods saw this, he assumed the form of an old poor weaver and together with his wife Sujātā came to Rājagaha. Venerable Kassapa stood at their door and Sakka filled his bowl with delicious rice and curry. Kassapa thought, that this cannot be a poor man - how could such a person afford so delicious food? Kassapa then realized that this man and his wife are actually Sakka and Sujātā.

They admitted this fact and told Kassapa that they were too very poor - they did not have enough opportunity to give alms and thus did not accumulate any merit.

Monks asked the Buddha how Sakka knew Kassapa was such a virtuous person that any alms given to him reap great meritorious reward. The Buddha answered by this verse, telling them that the fame of Kassapa's virtue reached even amongst the gods.

[DLMBSFn-V057]

(DLMBS Commentary V057) A monk named Godhika was practicing meditation diligently. But whenever he made some progress in his meditation, he became seriously ill. It impaired effectiveness of his meditation, but he nevertheless continued to practice.

At the end he decided to strive for the arahantship even if he were to die. So he concentrated on physical pain as his meditation object and cut his throat (this can nor be considered a suicide, because he was very close to arahantship anyway and he already eradicated all cravings). Thus, concentrating on the pain, he attained his goal and then passed away.

Mara tried to find where Godhika was reborn but he could not find him anywhere. So he went and asked the Buddha about Godhika. The Buddha told him, that Godhika became an arahant and Mara could never be able to find him again.

[DLMBSFn-V058]

(DLMBS Commentary V058) In the city of Sāvatthi, there lived two friends, Sirigutta and Garahadinna. Sirigutta was a student of the Buddha and Garahadinna followed Nigantha's teaching. Garahadinna always instigated his friend to become a Nigantha's follower too. He would boast that his teachers know all the past, present and future.

So Sirigutta once invited his friend's teachers to his house. He prepared a deep hole, filled it with dirt and put the seats on ropes on top of this trench. Niganthas came and when they sat down, the ropes broke and Niganthas fell into the pit. Sirigutta asked them how come they claim to know the future but they did not know what would happen to them. They did not know what to say and fled in terror.

Garahadinna wanted to take revenge on his friend's teacher too, so he invited the Buddha and some monks to his house for alms food. He dug a hole, filled it with burning coal, and covered with mats. But when the Buddha entered and sat down, the coal disappeared and instead of it big lotus flowers appeared.

Garahadinna was very alarmed. Then he realized that as he did not expect the Buddha to survive this test, he did not prepare any food. But when he entered the kitchen, he found out that a lot of food appeared there as if from nowhere. So he served the food to the Buddha and the monks.

After the lunch, the Buddha taught the two friends Dharma in a gradual manner. At the end they both attained the first stage of Awakenment.

[DLMBSFn-V059]

(DLMBS Commentary V059) The story to this verse is identical to the previous one.

Just as a lotus can grow in a dirty place, but does not become stained by it, so a true disciple of the Buddha lives in this world, but is not dirtied by it in any way.


校註:

[NandFn04-01]

〔校註04-001〕 法雨道場( 明法 法師)出版之修訂版,建議改譯"已作與未作"

說明:未必需要,仁智互見也。

〔研讀; c.f. 第十八品( 偈頌 二五三 )〕.

[NandFn04-02]
〔校註04-002〕 似錦年華,恣意攀折;五陰熾盛,貪樂無饜。
        當此之時,死魔驟臨,彼人(不覺),終為魔勝。

說明:參閱《原始佛典選譯》,顧法嚴 譯,慧炬 出版, p.141。
[NandFn04-03]〔Nanda 校註04-03〕 請參《法句經故事集》,四~四、 往生忉利天的女信徒 (偈 048) 。
[NandFn04-04](1, 2) 〔Nanda 校註04-04〕 請參《法句經故事集》,四~十二、 供養智者,測試其智慧 (偈 058~59) 。
[LChnFn05-01]〔註05-01〕 「由旬」(Yojana) 路程距離的單位。
[LChnFn05-02]〔註05-02〕 「輪迴」(Sa.msaara) 生死流轉不停的意思。
[LChnFn05-03]〔註05-03〕 「異熟」(Vipaka)是指將來的善惡果報。這裡是惡果。
[LChnFn05-04]〔註05-04〕 是未來的善果。
[LChnFn05-05]〔註05-05〕 「孤沙」(Kusa) 是香草名。原文 Kusaggena 是用孤沙草的尖端(取食)的意思。
[LChnFn05-06]〔註05-06〕 「思法者」(Sankhata-Dhammaana.m) 是深入正法的人。依註解說:是覺悟四諦(苦、集、滅、道)的人。
[LChnFn05-07]〔註05-07〕 以牛乳作醍醐,須經一日一夜才能凝結。
[LChnFn05-08]〔註05-08〕 「頭首」指他的智慧。
[CFFn05-01]〔敬法法師註05-01〕 16 一由旬大約有七英里。
[CFFn05-02]〔敬法法師註05-02〕 17 註釋: 頭顱 是指智慧。
[CFFn05-03]〔敬法法師註05-03〕 18 註釋: 以及別家的禮敬 (pūjā parakulesu ca):對於不是父母親,也不是親戚的(別人家),他如此期望他們以四資具來禮敬:「啊,願他們只給我,而不是(供養給)其他人!」
[MettFn05-01]〔明法尊者註05-01〕 由旬:yojana,英文league,一由旬,指公牛掛軛行走一日的旅程。約有 七~八公里。
[MettFn05-02]

〔明法尊者註05-02〕 本偈為波斯匿王向世尊說的偈頌。波斯匿王因迷戀一位有夫之婦,想出設計殺其夫,而橫刀奪愛之計,當晚因聽到奇怪的聲音而難以入眠。波斯匿王請問世尊,世尊說,這是四位在世時犯邪淫的人,正在地獄受苦的聲音。波斯匿王有所醒寤,不再迷戀他妻。

PS: 請參《法句經故事集》,五~一、 波斯匿王迷戀他人妻子 (偈 060) 。

[MettFn05-03]

〔明法尊者註05-05〕 大迦葉長老住在王舍城時,有兩位年輕沙彌跟他修習。其中一位恭敬、服從又盡責。另一位則否。告誡他時,他反而生氣。某日,大迦葉尊者外出時,這位頑強、愚蠢的沙彌留在精舍,打破所有的鍋子,並且放火燒精舍。佛陀告誡大迦葉長老寧可獨居,也不要跟愚人共處。

PS: 請參《法句經故事集》,五~二、 頑強不馴的年輕沙彌 (偈 061) 。

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〔明法尊者註05-04〕 阿難達(Ānandaseṭṭhi)是舍衛城中富有但吝嗇的人。他甚至在屋裡埋五甕金幣,但直到他去世,也沒有告訴兒子。死後往生到離舍衛城不遠的乞丐村,長大當乞丐,他曾到前世的家乞討,孫子輩看到他很醜,就叫僕人把他趕走。佛陀就叫阿難尊者去請他前世的兒子前來一談。佛陀告訴他,這乞丐是他前世的父親,但他不相信,佛陀就叫乞丐去挖出那五甕金幣,他才相信。

本句白話:「『我的孩子,我的財產』,愚人常(為此)焦慮(vihaññati)。其實「我」無有我,哪裡有子,哪裡有財產?」

PS: 請參 062 典故-- 吝嗇富翁的命運 ;或《法句經故事集》,五~三、 吝嗇富翁的命運 (偈 062) 。

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〔明法尊者註05-05〕 兩位小偷與一群信徒,到給孤獨園聽聞佛陀說法。其中一位馬上就了悟佛法。另一位卻不用心,到處偷錢。不偷錢的小偷,後來來向佛陀報告。

PS: 請參《法句經故事集》,五~四、 如何分辨愚癡的人 (偈 063) 。

[MettFn05-06]〔明法尊者註05-06〕 達摩 (dhamma):法、真理。
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〔明法尊者註05-07〕 優陀夷長老(Udāyitthera)與世尊共住,喜歡坐在講台上,某日一群客比丘以為他會說法,請教他,但是他不知回答(五)蘊、(六)界、(六)處的問題。

PS: 請參《法句經故事集》,五~五、 不能領悟佛法的癡人 (偈 064) 。

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〔明法尊者註05-08〕 有一天,波婆城來的一夥約三十位比丘(tiṁsamatte Pāveyyake)曾在劫貝樹林聽過佛陀說法。他們出家後修十三頭陀行,後來當聽聞佛陀講解《無始相應經》(Anamataggadhammadesanaṁ)時,全都證得阿羅漢果。當其他比丘問這些比丘怎麼這麼快就證得阿羅漢果,佛陀說出此偈。

PS: 請參《法句經故事集》,五~六、 智者領悟佛法 (偈 065) 。

[MettFn05-09]〔明法尊者註05-09〕 異熟 (vipāka):果報(造善.惡因所得的善.惡果)。
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〔明法尊者註05-10〕 有一天,在路上佛陀看著裝滿錢的袋子(贓物)向阿難說:「阿難!看!那是毒蛇。」「大德!我看到劇毒(的蛇)。」附近的農夫聽到就去看看,結果發現一袋錢,把它藏起來。後來農夫被抓,判死刑。受刑前農夫一直唸著:「阿難!看!那是毒蛇。大德!我看到劇毒(的蛇)。」行刑的人十分困惑,就把農夫押回,國王請佛陀作證之後,才免死。佛陀說:「智者不做會令人後悔的事。」(cf.大正No.201.《大莊嚴論經》(34)T4.289.3;大正No.208.《眾經撰雜譬喻》(6)T4.533.2-3;大正No.1435.《十誦律》卷第十五,T23.107-8)

PS: 請參《法句經故事集》,五~八、 佛陀拯救無知的農人 (偈 067) 。

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〔明法尊者註05-11〕 一花匠每天都要供應頻婆沙羅王茉莉花,某日他當街見到佛陀,不計後果地把花獻給佛陀,後來頻婆沙羅王知道了,贊美他的虔誠與勇氣。

PS: 請參《法句經故事集》,五~九、 信仰堅定的插花匠 (偈 068) 。

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〔明法尊者註05-12〕 本偈為世尊在蓮華色比丘尼被強暴之後說的偈頌。蓮華色比丘尼為舍衛城富家女,她出家後,有一天她點火,觀火遍,就證得阿羅漢。她獨居於森林,有一天被強暴,但不受樂,因而不犯戒。世尊向波斯匿王說比丘尼住森林有危險。於是波斯匿王在城內為比丘尼蓋精舍。

PS: 請參《法句經故事集》,五~十、 強暴比丘尼的年輕男子 (偈 069) 。

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〔明法尊者註05-13〕 孤沙草:Kusa,香茅草或吉祥草,台語「茅草菰hm5chau2koo1」。以孤沙草的尖端取少少食。

PS: 請參 070 典故-- 氈布迦尊者的故事 ;或《法句經故事集》,五~十一、 欺騙他人的苦行者 (偈 070) 。

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〔明法尊者註05-14〕 本偈說大目犍連見到人面蛇身的故事。那餓鬼曾是殺死壞人的果報。

PS: 請參《法句經故事集》,五~十二、 人面蛇身的餓鬼 (偈 071) 。

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〔明法尊者註05-15〕 頭首 :muddham(頭),指智慧。DhA:Muddhanti paññāyetaṁ nāmaṁ.(頭:此名為「慧」。)

PS: 請參《法句經故事集》,五~十三、 謹言慎行 (偈 072) 。

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〔明法尊者註05-16〕 質多(Citto)居士有一次遇見摩訶男長老(Mahānāmatthera),供養他,聽他說法,聽完之後,他就證得須陀洹果。後來,他在他的芒果園裡興建了一座精舍,給比丘住宿,而殊達瑪長老(Sudhammatthera)則是常住比丘。有一天,舍利弗尊者與大目犍連尊者到精舍來。質多居士在聽完舍利弗的說法後,即證得三果。質多居士就邀請他們兩人於隔天到家中供養,也邀請殊達瑪質多,但是由於他嫉妒而拒絕。佛陀知道後,說出此偈。

PS: 請參《法句經故事集》,五~十四、 信徒與固執的比丘 (偈 073~074) 。

[MettFn05-17]〔明法尊者註05-16〕 一道向涅槃 ︰一條道路導向世俗的利益,另一條道路向涅槃、解脫。
[MettFn05-18]〔明法尊者註05-17〕 遠離 :DhA:kāyavivekoti kāyassa ekībhāvo. Cittavivekoti aṭṭha samāpattiyo. Upadhivivekoti nibbānaṁ. ( 身的遠離 :身的成為孤獨。 心的遠離 :八等至(八定)。 存留的遠離 :涅槃。)
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〔明法尊者註05-18〕 林住者帝沙長老(Vanavāsikatissatthera)七歲當沙彌,三個月就證得阿羅漢果。

PS: 請參《法句經故事集》,五~十五、 贏得眾人敬仰的沙彌 (偈 075) 。

[dhp-a-061-note]智者出於慈悲心,希望改善愚人的情況時,可以與愚癡的人來往,但不可反而受其污染。
[dhp-a-062-note]譯註: 了參法師的《南傳法句經》 Marada Thera 及 Venerable Sri Acharya Buddharakkhita 的譯本皆作:「愚人如是擔憂」。
[dhp-a-070-note]佛陀在世時的印度,經常用這種方法來比較不同事物之間的價值差別。
[dhp-a-070-note2]Nanda 補註:孤沙草尖: the tip of a kusa grass blade; 〝佛陀教育基金會〞改為: 愚癡的人雖然常年只吃孤沙草尖般的少許食物,但所得的善業仍不及明瞭正法的人16分之1
[dhp-a-075-note]

出離有三層意義:

1. 出離群眾;
2. 心靈上遠離貪愛;
3. 遠離緣起法,趣向涅槃。
[NāradaFn05-01](Ven. Nārada 05-01) Lit., wandering again and again. It is the ocean of life or existence. Saṃsāra is defined as the unbroken flow of the stream of aggregates, elements, and sense-faculties. Saṃsāra is also explained as the "continued flow of the stream of being from life to life, from existence to existence".
[NāradaFn05-02](Ven. Nārada 05-02) Sahāyatā, According to the Commentary this term connotes higher morality, insight, Paths and Fruits of Sainthood. No such virtues are found in the foolish.
[NāradaFn05-03](Ven. Nārada 05-03) Out of compassion, to work for their betterment one may associate with the foolish but not be contaminated by them.
[NāradaFn05-04](Ven. Nārada 05-04) Madhu vā - in most texts
[NāradaFn05-05](Ven. Nārada 05-05) Literally month after month, with a kusa grass blade, a fool may eat his food.
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(Ven. Nārada 05-06) Saṅkhatadhammānaṃ, "who have well weighed the Law", Max Muller and Burlingame. "Who well have taken things into account", Mrs. Rhys Davids. "Who have studied the Dhamma noble", Woodward. The commentarial explanation is: "The Ariyas who have realized the four Noble Truths".

The prolonged, so-called meritorious fasting of alien ascetics who have not destroyed the passions, is not worth the sixteenth part of a solitary day's fasting of an Ariya who has realized the four noble Truths.

[NāradaFn05-07](Ven. Nārada 05-07) That is, his wisdom.
[NāradaFn05-08](Ven. Nārada 05-08) Viveka, separation or detachment, is threefold, namely: bodily separation from the crowd (kāyaviveka), mental separation from passions (cittaviveka), and complete separation from all conditioned things which is Nibbāna (upadhiviveka).
[ThaniSFn-V71](Ven. Thanissaro V. 71) "Doesn't — like ready milk — come out right away": All Pali recensions of this verse give the verb muccati — "to come out" or "to be released" — whereas DhpA agrees with the Sanskrit recensions in reading the verb as if it were mucchati/murchati, "to curdle." The former reading makes more sense, both in terms of the image of the poem — which contrasts coming out with staying hidden — and with the plain fact that fresh milk doesn't curdle right away. The Chinese translation of Dhp supports this reading, as do two of three scholarly editions of the Patna Dhp.
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(DLMBS Commentary V060) King Pasenadi of Kosala once saw a beautiful woman in the city. He instantly fell in love with her. He found out that she was already married and so he gave her husband a job in the palace. Then the king sent the young man on an impossible mission. He told him to collect some lotus flowers and red earth from the underground world and to return to the city the same day. He thought of course that the man will never complete the task and so will never dare to come back. Thus the king could take the wife to himself.

The young man set out on his mission. On the way he shared his food with some traveler. Then he threw the rest of the food to the river and called the guardian spirits, telling them that he shares with them his merit obtained from sharing the food with others. The guardian spirit of the river then brought him the flowers and earth from the underworld.

The young man returned to the city only to find the gates closed. The king had the city gates closed early in fear that the man will complete the task in time. So he put the flowers and earth on the ground, declared loudly that his mission is complete and went for the night to the monastery of Jetavana.

The king was obsessed with his desire for the young woman, so he could not sleep that night. He heard some strange sounds. In the morning he went to see the Buddha about them. The Buddha told him that the sounds he heard came from the men who desired others' wives and now suffer in hell.

The king realized foolishness of his actions and reflected that now he knows how long is the night for the sleepless. Also the young man realized how long is the journey for one who is tired.

The Buddha told them by this verse that longest is the Samsara for those who are foolish and do not know the Dharma.

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(DLMBS Commentary V061) Venerable Mahākassapa was once staying near Rājagaha. At that time he had two novices with him. One of them was very good, diligent, respectful and obedient whereas the other one was lazy, disrespectful and naughty.

When Kassapa admonished the bad novice, he became angry. One day he went to the village to get some food and lied that Kassapa was sick. So the people gave him very good food for Venerable Kassapa. But the novice ate all himself and came back to Kassapa empty-handed. He was admonished once again, but instead of repenting he became even angrier.

The next day when Kassapa left for his alms-round, the young novice broke all things and set fire to the monastery.

When the Buddha heard about this he spoke this verse, remarking that it would be better for Kassapa to live alone than to associate himself with such a fool.

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(DLMBS Commentary V062) In the city of Sāvatthi there once lived a rich but very stingy man. He was extremely wealthy but he did not give anything away in charity. Before he died, he buried five pots of gold in the garden, but he did not tell his son about it.

He was born again in a village of beggars close to Sāvatthi. Since the time his mother became pregnant with him, the income of beggars decreased dramatically. They decided, that the boy must be unlucky, so they drove his mother and him from the village. So they begged on themselves.

Whenever she went begging by herself, she would get as much as before, but when she took the boy with her, she got nothing. So when the boy grew up, his mother sent him out alone to beg.

He wandered about in Sāvatthi and he entered his old house. His former son were frightened by him and ordered him to be thrown out of the house.

The Buddha happened to see this incident and he told him that the young beggar was nobody else but his own dead father. The son did not believe it, so the Buddha ordered the boy to reveal where he buried the gold. Only then did his son accept the truth and he became a disciple of the Buddha.

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(DLMBS Commentary V063) A group of Buddha's followers once went to the monastery to hear the Dharma. Two thieves joined them. One of them was busy stealing from the devotees, so he did not pay any attention to what the Buddha was saying. The other one listened and soon he understood the Dharma and stopped stealing.

When they returned home, the first thief laughed at the second one: "You are so stupid, you did not bring back anything! I am very wise, because I stole a lot of things." The other thief then went to the Buddha and told him what happened.

The Buddha explained by this verse that the fool who knows that he is a fool is wise at least to that extent, whereas the fool who thinks that he is wise can be truly called a fool.

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(DLMBS Commentary V064) There was a monk named Udāyi, who was very ignorant. He used to sit on the platform from which the best teachers delivered the discourses. Once a group of traveling monks took him for a learned monk and gave him some questions on the Dharma. But Udāyi could not answer, because he actually did not know anything about the Dharma. The monks were surprised that somebody can stay close to the Buddha for such a long time and still know so very little.

The Buddha explained by this verse that although a fool associates with somebody wise even for whole his life, he still does not realize the Dharma, just as a spoon can never taste the soup, although it is used it for eating the very soup.

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(DLMBS Commentary V065) In the city of Pāveyyaka there lived a group of young friends. Once they went to a forest and took a courtesan with them. While they were resting, the courtesan ran away with their money. While they searched for her in the forest, they met the Buddha. They stopped looking for the woman and listened to the Buddha's teachings. Immediately they all became monks and followed the Buddha to the monastery. They all practiced very diligently and soon (when the Buddha was delivering one of the discourses), they all became Arahants.

Some other monks were surprised, how is it possible to attain the arahantship so quickly. The Buddha explained by this verse, that an intelligent person could quickly realize the Dharma although he is associated with a wise person only for a very short time - just as the tongue tastes the soup.

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(DLMBS Commentary V066) There was a man named Suppabuddha. In one of his previous existences he killed a courtesan and she vowed a revenge on him. In yet another existence he spat on a holy man.

As a result of these actions he was born as a leper. Once he listened to the Buddha's discourse. He very quickly realized the Dharma and followed the Buddha to the monastery.

Sakka, the king of gods, wanted to test him and so he appeared in front of him and told him: "You are only a poor man. If you renounce the Buddha, I will give you all the wealth of the world." But Suppabuddha replied, that he was actually an extremely rich man - having the faith in the Buddha and his teaching.

Then Sakka related the story to the Buddha, who said that a hundred Sakkas could not turn Suppabuddha of the right path. Suppabuddha then went to see the Buddha and on the way back from the monastery an evil spirit - the woman whom he killed in a previous existence - killed him.

The monks asked the Buddha where was Suppabuddha reborn and the Buddha told them, that he had been reborn in Tāvatimsa heaven. By doing bad deeds over the period of several lives he accumulated a lot of defilements. These caused him so much pain and suffering, but his realizing the Dharma has cleared them away.

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(DLMBS Commentary V067) Some thieves were once dividing the stolen goods amongst themselves in the field. But accidentally, they left one bag of money behind.

Then a farmer from a nearby village started to plough that very field. The Buddha accompanied by Venerable Ānanda went by and the Buddha said: "Ānanda, look at that poisonous snake!" To which Ānanda replied: "Yes, Venerable Sir, it indeed is a very poisonous snake." The farmer was very curious so he went to investigate. He found the bag with money and took it with him.

Then the people who were robbed came to that place, followed the footprints of the farmer and found their money. They took the farmer to the king who ordered him executed. But on the way to the cemetery the poor man was constantly repeating the Buddha and Ānanda's words. The executioners were surprised, so they took him back to see the king. The king then brought the farmer to the presence of the Buddha. After hearing what happened that morning, the king set the farmer free and remarked that if the farmer were not able to call the Buddha as his witness, he would have been killed.

To that the Buddha replied with this verse, saying that a wise man should not do anything he could regret later.

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(DLMBS Commentary V068) In the city of Rājagaha there lived a florist named Sumana. His duty was to bring the king Bimbisāra fresh jasmine flowers every morning. One day he was on his way to the palace with the flowers, when he saw the Buddha and many monks on their alms round. He felt a strong desire to offer the flowers to the Buddha. He decided that even if the king were to fire him or even kill him, he would offer the flowers to the Buddha. He did so and was filled with delightful satisfaction.

When Bimbisāra heard about it, he was extremely happy with what Sumana have done. He praised him for his devotion and gave him a big reward.

Venerable Ānanda asked the Buddha what consequences would Sumana bear for this action. The Buddha replied that Sumana would not be reborn any more in any of the lower worlds and that he will attain arahantship in the near future.

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(DLMBS Commentary V069) In the city of Sāvatthi lived a beautiful girl named Uppalavaṇṇā. The news of her beauty traveled very far and she had many suitors from near and afar. Amongst them was her cousin Nanda who fell in love with her hopelessly. But she decided not to marry any of them and became a nun instead. One day after lightening a lamp she kept her mind fixed on the flame as her object of meditation and she attained arahantship.

Later she moved to the forest and lived in solitude. Once Nanda came to her hut when she was not there and hid under the couch. He was determined to take her by force if she did not agree to marry him. Uppalavaṇṇā returned and he jumped up. She tried to warn him, told him that he would have to bear consequences for his actions, but he did not listen and raped her. For this he indeed had to suffer a long period of time.

When the Buddha heard about this, he told King Pasenadi of Kosala about the dangers that nuns living by themselves in the forest had to face. The king built a monastery within the city and from that time on the nuns lived only in the city.

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(DLMBS Commentary V070) In the city of Sāvatthi there lived a young man of a rich family. His name was Jambuka. He had very strange habits. He would sleep only on the floor and eat his own excrements. When he grew up, his parents sent him to the ascetics. But even those ascetics felt his habits were too disgusting so they sent him away. After that he lived alone in the forest. During the day he would stay on one leg (as he said, he was to heavy for the earth to bear him) and with his mouth open (he boasted that he lived only on air). He also used to say that he never sits down and never sleeps. But at night he slept on the floor and ate his own excrements.

Many people started to count themselves as his followers; they would bring him food and gifts. But he did not take anything, only sometimes he would take a little bit of food and eat it with the tip of the kusa grass, which was quite common practice for ascetics. Thus he lived many years.

Once the Buddha came to where he was staying and asked for a place to spend the night. Jambuka let him sleep in the nearby cave. At night, many gods and supernatural beings came to pay homage to the Buddha. Jambuka saw this and asked the Buddha what happened.

When the Buddha told him that these beings were gods, Jambuka was impressed. He told the Buddha that he must be a very holy person, because although he himself spent years standing on one leg and eating only air, no god ever came to pay homage to him. The Buddha told him that he could not be fooled. He said that he knew very well that Jambuka slept on the ground every night and ate his excrements.

The Buddha also explained, that during one of his previous existences Jambuka had prevented a certain monk to go obtain alms food and how he threw away the food that was sent with him for that very monk. As a result of these actions he was born with these strange habits.

Jambuka realized his mistakes and paid respects to the Buddha. The Buddha delivered a discourse, at the end of which Jambuka attained arahantship and became one of the Buddha's monks.

When Jambuka's followers arrived they were surprised to see their teacher with the Buddha. Jambuka announced that he was now a member of Buddha's Sangha, the Order and a disciple of the Buddha. The Buddha explained that the cruelest austerities practiced for a long period of time are not worth even one-sixteenth of understanding of the true Dharma.

[DLMBSFn-V071]

(DLMBS Commentary V071) Once the Venerable Moggallāna with Venerable Lakkhana were on alms round in the city of Rājagaha. Suddenly Venerable Moggallāna smiled but did not say anything. When they returned to the monastery, Lakkhana asked why he smiled. Moggallāna explained, that he saw a peta-ghost in the village. The Buddha then said that he himself saw that very peta on the day he attained awakenment. In one of his previous existences it was a rich landowner. There lived an Individual Buddha (Paccekabuddha) close to one of his fields. People who went to pay their respects to this Buddha had to pass through his field. He feared that this would damage the field and so he set fire to it. So the Buddha had to move to some other place. Because of this evil deed he was reborn as a peta-ghost.

At the end the Buddha spoke this verse, saying that although at the time of the evil action it may seem there are no consequences, they will surely come in the future. Because we cannot see the fire through the ashes it is covered with, does not mean there is no fire at all.

[DLMBSFn-V072]

(DLMBS Commentary V072) Venerable Moggallāna once saw a peta-ghost on one of his alms rounds. The Buddha then related the story about this particular ghost. He said, that a long time ago he was a man very skilful in throwing stones. He studied this art for a long time and then he asked his teacher for permission to try his skills. His teacher warned him not to hit cows or people - he would have to pay compensations to the owner of the cow or the relatives of that person.

This foolish man then went out and saw a holy man. Since the holy man had no relatives, he thought that this would be a good practice target. So he threw stones at the holy man and killed him. The public then became very angry and killed the man in turn. Besides, he was reborn many times in very miserable states. In this present existence, he was reborn as a peta-ghost whose head was being hit with hot hammers.

The Buddha then explained by this verse that a fool gains knowledge only for his misfortune, because he does not know how to use it properly and certainly it will cause him some harm.

[DLMBSFn-V073]

(DLMBS Commentary V073) A householder named Citta once met Venerable Mahānāma, one of the first Buddha's disciples. When listening to the discourse given by him, Citta realized the Dharma. Therefore, he built a monastery in his mango grove and installed a monk named Sudhamma as the resident monk.

On day, Venerable Moggallāna and Venerable Sāriputta came to the monastery. They gave a discourse and after hearing it, Citta attained the third stage of Awakenment. He then invited Moggallāna and Sāriputta to his house for alms food the next day. After that he also invited Sudhamma, but he refused, saying that he was invited only after the other two were. Citta repeated his invitation, but Sudhamma again turned it down.

But the next day Sudhamma came to the Citta's house nevertheless. He was invited inside, but he refused, saying that he was on his alms round. But when he saw tasty food being prepared for Moggallāna and Sāriputta he got envious and angry. He told Citta that he did not want to live in his monastery any longer.

Sudhamma then reported to the Buddha what happened. The Buddha told him, "You have offended a faithful and generous lay disciple. You must go back and apologize for your mistake!" Sudhamma did so, but Citta felt that he still did not realize his mistake fully and refused his apology. Sudhamma went back to the Buddha, who admonished him with this verse (and the following one, see DhP 74). He said, "You should not be attached to this or that dwelling, to this or that lay disciple - in this way the pride and envy will increase."

Sudhamma went back to the Citta's house and this time Citta accepted the apology. Not long after that, Sudhamma attained Arahantship.

[DLMBSFn-V074]

(DLMBS Commentary V074) The story for this verse is identical with the story for the previous one, as they actually form two parts of one rather long verse (see DhP 73).

As with the monk Sudhamma in the story, if we become too attached to our surroundings, if we identify ourselves with it, our desires will grow. If we feel that only we know how to do things and if we expect everybody to follow our leadership in whatever has to be done, our pride will only increase. Needles to say, desire and pride are hindrances on the way to Awakenment.

[DLMBSFn-V075]

(DLMBS Commentary V075) In the city of Sāvatthi lived a well-known man. He often offered alms food to the monks and especially to Venerable Sāriputta. He had a son named Tissa. At the age of seven, the young boy Tissa became a novice under Sāriputta. While living at the Jetavana monastery, relatives would visit him often and bring him many presents. Soon he was tired of these visits so he took a subject of meditation from the Buddha and moved away to the forest monastery. While there, he devoted himself to meditation. Whenever villagers offered him alms, he said just, "May you be well and happy!" After three months of meditation he attained arahantship.

Then Venerable Sāriputta, Moggallāna, and other senior monks paid visit to Tissa. Villagers requested Sāriputta to deliver a discourse, but he let speak Tissa instead. Villagers were not pleased, because they never heard anything from Tissa except for the words "May you be well and happy!" They thought he did not really understand Dharma.

But Tissa gave a discourse and spoke for the whole night. Villagers were impressed and felt lucky that they have such a wise monk with them. But still they were a bit angry with him for not speaking earlier.

Then the Buddha came to the village and told the villagers how lucky they were. If it was not for Tissa, would they all, the Buddha and so many senior monks, come to the village? The villagers realized their luck and did not think about the past any more.


校註:

[NandFn05-01]

〔校註05-001〕 定受眾苦果

說明:參考法雨道場( 明法 法師)出版之修訂版,如此或許語意較清晰。

[NandFn05-02]〔Nanda 校註05-02〕 請參《法句經故事集》,五~七、 堅信三寶的痲瘋患者 (偈 066) 。
[LChnFn06-01]〔註06-01〕 日文譯作「賢品」。
[LChnFn06-02]〔註06-02〕 據故事中說:佛陀叫二位上首弟子,驅逐那些邪惡者,訓誡教示那些可能服從的人,勸阻他的過惡。可是去訓示的人,卻會被邪惡者所憎恨。
[LChnFn06-03]〔註06-03〕 無身語意之惡,而從事於濟度一切眾生者。
[LChnFn06-04]〔註06-04〕 諸佛及諸阿羅漢。
[LChnFn06-05]〔註06-05〕 克制自己的五根(眼、耳、鼻、舌、身)。
[LChnFn06-06]〔註06-06〕 離生死之涅槃。
[LChnFn06-07]〔註06-07〕 生死界。
[LChnFn06-08]〔註06-08〕 生死界。
[LChnFn06-09]〔註06-09〕 「黑法」是惡葉,「白法」是善葉。「無家」是出家。
[LChnFn06-10]〔註06-10〕 此頌與前頌之意是連貫的。
[LChnFn06-11]〔註06-11〕 涅槃。
[LChnFn06-12]〔註06-12〕 「覺支」(Sambodhiyangam)是「七菩提分」或名「七覺支」。即:念覺支(Satisambojjhango),擇法覺支(Dhammavicayasambojjhango),精進覺支(Viriyasambojjhango),喜覺支(Pitisambojjhango),輕安覺支(Passadhisambojjhango),定覺支(Samadhisambojjhango),捨覺支(Upekhasambojjhango)。
[LChnFn06-13]〔註06-13〕 證涅槃而解脫。
[LChnFn06-14]〔註06-14〕 原文Khinasava譯為「滅盡諸漏」或「諸漏已盡」。即滅盡一切煩惱之意。
[CFFn06-01]〔敬法法師註06-01〕 19 註:此界是指五蘊。
[MettFn06-01]

〔明法尊者註06-01〕 一位老婆羅門羅陀(Rādha)出家後,很守規矩,很快就證得阿羅漢果。

PS: 請參《法句經故事集》,六~一、 證得阿羅漢果的可憐人 (偈 076) 。

[MettFn06-02]

〔明法尊者註06-02〕 善人敬愛能訓誡與教示的人,惡人則憎惡此人。比丘阿濕具、富那婆修 (Assaji-Punabbasukabhikkhū) 及弟子住在迦羅賴精舍 (Kīṭāgiri)時,為了私利,種果樹,也犯一些小戒,使精舍吵鬧不停,妨礙其他比丘的修持。

PS: 請參《法句經故事集》,六~二、 不守戒律的比丘 (偈 077) 。

[MettFn06-03]

〔明法尊者註06-03〕 高尚士 :purisuttama,最勝人、上人、聖人。本偈為世尊勸導車匿長老的話。車匿長老是傲慢的釋迦族人,他在世尊滅度後才證到阿羅漢果。

PS: 請參《法句經故事集》,六~三、 頑倔不馴的車匿 (偈 078) 。

[MettFn06-04]〔明法尊者註06-04〕 安樂 :臥樂。DhA: Sukhaṁ setīti desanāmattamevetaṁ, catūhipi iriyāpathehi sukhaṁ viharatīti attho. ( 臥樂 :這是已沈浸在教說,他以四威儀(行住坐臥)的狀態住樂之義。)
[MettFn06-05]

〔明法尊者註06-05〕 摩訶劫賓那 (Mahākappinatthera) 曾當國王,第一次聞佛說法,就證得阿羅 漢果,出家為比丘。之後,不分晝夜,常自言自語︰“aho sukhaṁ aho sukhan”ti (快樂得不得了!快樂得不得了!) 諸比丘誤以為他想起以前當王的快樂時光,而向佛陀報告,佛陀說出此偈。

PS: 請參《法句經故事集》,六~四、 國王和大臣們證得聖果 (偈 079) 。

[MettFn06-06]

〔明法尊者註06-06〕 智者自調御 :attānaṁ damayanti paṇḍitā,各類匠師擅長他們各自的工作,而有智慧的人善於自我調伏。此偈為班迪達沙彌(Paṇḍitasāmaṇera)的故事,他思惟︰如果無心的水可以任人引至任何地方;無心且彎曲的竹子可以撫直;無心的木材也可以做成有用的東西。那麼,擁有心識的我,為什麼無法控制我的內心,修行清淨止觀呢?而在第八天證得阿羅漢果。

PS: 請參《法句經故事集》,六~五、 年輕沙彌的修行成就 (偈 080) 。

[MettFn06-07]〔明法尊者註06-07〕 善人離諸欲:Sabbattha ve sappurisā cajanti,真善人在一切處放出(欲)。DhA: sabbatthāti pañcakkhandhādibhedesu sabbadhammesu.( 在一切處 :在五蘊等的諸項目、在一切的諸法。) 放出︰DhA: Cajantīti arahattamaggañāṇena apakaḍḍhantā chandarāgaṁ vijahanti.( 放出 :諸正在牽引離開者,以阿羅漢道智,捨離意願的染。)
[MettFn06-08]

〔明法尊者註06-08〕 佛陀受某婆羅門的邀請,到鞞蘭若(Verañja)雨安居,但是那位婆羅門後來就忘光了,那一次雨安居,佛陀及諸比丘每天只吃少許的馬麥維生。

PS: 請參《法句經故事集》,六~八、 智者不為得失所動 (偈 083) 。

[MettFn06-09]〔明法尊者註06-09〕 彼岸 :涅槃。 此岸 :生死。DhA: Pāragāminoti nibbānapāragāmino. ( 到彼岸 :去到涅槃的彼岸。)
[MettFn06-10]〔明法尊者註06-10〕 魔境 :maccudheyyaṁ,死天的領域,指生死輪迴。DhA: Maccudheyyanti kilesamārasaṅkhātassa maccussa nivāsaṭṭhānabhūtaṁ tebhūmikavaṭṭaṁ. ( 死天的領域 :已顯露污染的魔羅的、死天的已變成住的地方,三地的輪轉。)
[MettFn06-11]〔明法尊者註06-11〕 黑法 :惡業;白法:善業。
[MettFn06-12]〔明法尊者註06-12〕 從家來無家 :從在家人成為出家人(無家)。 okā anokaṁ āgamma 。DhA..87-89.CS:pg.1.381.: anokaṁ vuccati anālayo, ālayato nikkhamitvā anālayasaṅkhātaṁ nibbānaṁ paṭicca ārabbha taṁ patthayamāno bhāveyyāti attho.( 無住處(無家) 被叫做無附著;從附著已離去後,無附著爲條件作為涅槃的緣,確立它自此以後應修習之義。)
[MettFn06-13]〔明法尊者註06-13〕 喜獨處不易 :指喜愛獨處.遠離,為凡夫不易享受的。
[MettFn06-14]〔明法尊者註06-14〕 捨欲無所有:空掉所有欲望,即涅槃。
[MettFn06-15]〔明法尊者註06-15〕 覺支:sambodhiyaṅga,指七覺支,一、念覺支,念念明白。二、擇法覺支,分別善惡,棄絕貪染之法,選擇趨解脫之法。三、精進覺支,一心於一境而努力不懈修善.斷惡,求解脫。四、喜覺支,得正法或禪定而喜悅。五、輕安覺支,指身.心輕快、安穩,不沉重。六、定覺支,得禪定,心不散亂。七、捨覺支,心無偏頗,不執著而保持平衡、中立。
[MettFn06-16]〔明法尊者註06-16〕 漏盡:khīṇāsavā,滅盡諸漏(貪.瞋.癡的煩惱)。
[dhp-a-087-note](1, 2, 3) 「黑法」:即十種惡業,請參考 三~八的註
[NāradaFn06-01](Ven. Nārada 06-01) Ariya, which means "one who is far removed from passions", was originally a racial term. In Buddhism it indicates nobility of character, and is invariably applied to the Buddhas and the Arahants.
[NāradaFn06-02](Ven. Nārada 06-02) By attaining Sainthood.
[NāradaFn06-03](Ven. Nārada 06-03) The five Aggregates etc. See v. 203.
[NāradaFn06-04](Ven. Nārada 06-04) Namely: self-illusion (sakkāyaditthi). The majority are born again in this world.
[NāradaFn06-05](Ven. Nārada 06-05) Maccudheyya. i.e., worldly existence where passions dominate.
[NāradaFn06-06](1, 2) (Ven. Nārada 06-06) The dark states (kaṇhaṃ dhammaṃ) are the ten kinds of evil deeds, and the bright states (sukkaṃ) are the ten kinds of good deeds. See notes on vv. 42, 43.
[NāradaFn06-07](1, 2) (Ven. Nārada 06-07) The five Hindrances (nīvaraṇa) that obstruct the way to Deliverance. They are, sense-desires (kāmacchanda), ill-will (vyāpāda), sloth and torpor (thīnamiddha), restlessness and brooding (uddhacca-kukkucca) and indecision (vicikicchā). See A Manual of Buddhism by the translator.
[NāradaFn06-08](Ven. Nārada 06-08) See note on v 44.
[NāradaFn06-09](Ven. Nārada 06-09) There are four kinds of grasping - namely: sense-desires, false beliefs, adherence to (wrongful) rites and ceremonies, and self-illusion.
[BudRkFn-v89](Ven. Buddharakkhita v. 89) This verse describes the arahant, dealt with more fully in the following chapter. The "cankers" (asava) are the four basic defilements of sensual desire, desire for continued existence, false views and ignorance.
[ThaniSFn-V79](Ven. Thanissaro V. 79) "Drinking the Dhamma, refreshed by the Dhamma": two meanings of the word, dhammapiti. "Clear... calm": two meanings of vipasannena.
[ThaniSFn-V83](Ven. Thanissaro V. 83) "Stand apart": reading cajanti with DhpA and many Asian editions.
[ThaniSFn-V86](1, 2, 3, 4, 5) (Ven. Thanissaro V. 86) The syntax of this verse yields the best sense if we take param as meaning "across," and not as "the far shore."
[ThaniSFn-V89](1, 2, 3, 4, 5) (Ven. Thanissaro V. 89) Factors for self-awakening = mindfulness, analysis of qualities, persistence, rapture, serenity, concentration, and equanimity.

校註:

[NandFn06-01]〔Nanda 校註06-01〕 請參《法句經故事集》,六~六、 固若磐石 (偈 081) 。
[NandFn06-02]〔Nanda 校註06-02〕 請參《法句經故事集》,六~七、 辱罵比丘的女人 (偈 082) 。
[NandFn06-03]〔Nanda 校註06-03〕 請參《法句經故事集》,六~九、 解脫要靠自己 (偈 084) 。
[NandFn06-04]〔Nanda 校註06-04〕 請參《法句經故事集》,六~十、 只有少數人證得涅槃 (偈 085~086) 。
[NandFn06-05]〔Nanda 校註06-05〕 請參《法句經故事集》,六~十一、 從黑暗趣向光明 (偈 087~089) 。
[DLMBSFn-V076]

(DLMBS Commentary V076) A poor old man named Rādha was staying in the monastery doing manual work, like sweeping, cutting the grass etc. He wanted to become a monk, but the elders were not willing to admit him.

One day the Buddha saw that Rādha had a potential to become an arahant, so he called the monks and asked them if any of them recollects a good deed done by Rādha. Venerable Sāriputta said that Rādha once offered him some rice. The Buddha then asked if it wasn't proper to repay the kindness by accepting the man into the Order and show him the way out of suffering. So Rādha became a monk under Venerable Sāriputta. He strictly followed Sāriputta's guidance and in a very short time he attained arahantship.

When the Buddha heard about this he explained by this verse that a monk should always be attentive to guidance by his betters and not resent rebukes for his faults.

[DLMBSFn-V077]

(DLMBS Commentary V077) There were two monks, Assaji and Punabhasuka, staying in the village of Kitāgiri together with their disciples. They planted trees for personal gain and violated some other minor monks' precepts. Thus, the monastery became noisy and not suitable for spiritual development.

When the Buddha heard about it, he sent Sāriputta and Moggallāna to advise these monks. After the admonition from the two Buddha's chief disciples, most of the monks changed their way of life. But some of them were not happy and returned to the household life.

The Buddha reacted with this verse, saying that admonishing and instructing is always fine with the good ones, whereas the bad ones never agree to being advised.

[DLMBSFn-V078]

(DLMBS Commentary V078) Channa was Prince Siddhattha's servant before he renounced the world. When he left the palace and went to homelessness, Channa accompanied him part of the way. After he became the Buddha, Channa also left the worldly life and became a monk. But on account of his close connection with the Buddha, he was very proud and arrogant. He used to scold Sāriputta and Moggallāna, envying them their positions as two Buddha's chief disciples.

The Buddha admonished him several times, but Channa still continued to abuse as before. This went on for a long time. Just before the Buddha passed away, he told Ānanda that after his death, a special punishment should be imposed on Channa - nobody was to talk to him, nobody was to associate with him.

When Channa learned about this, he felt a deep remorse for his behavior. He admitted his mistake and apologized. After that he changed his ways, practiced diligently and soon he became an Arahant.

[DLMBSFn-V079]

(DLMBS Commentary V079) King Mahākappina ruled in Kukkutavati. Once he heard from some merchants about the Buddha and his teachings. He and several of his ministers immediately left for Sāvatthi, where the Buddha was staying at that time.

They met the Buddha sitting under a tree on the bank of a river. After listening to his teachings, they immediately realized the Dharma and became monks.

When he did not return, his queen and wives of the ministers followed them to Sāvatthi. When they arrived there, the Buddha hid the former king and his ministers, because he knew that if the women saw their husbands in yellow robes and with their heads shaved, it would be impossible for them to realize the Dharma. So he just told them to sit down and listen to what he had to say, their husbands would join them soon. He then delivered a discourse. At the end the king and his ministers (they were sitting nearby) attained arahantship and the queen and the wives of the ministers attained the first stage of awakenment. The ladies also joined the Order and soon became arahants too.

Venerable Mahākappina would often exclaim: "Oh, what happiness!" When the other monks asked the Buddha what he meant, he replied with this verse, explaining that Mahākappina tasted the nectar of the Dharma and found it extremely sweet. He therefore lives happily, with a bright mind.

[DLMBSFn-V080]

(DLMBS Commentary V080) Venerable Sāriputta once had a very young novice. On the eighth day after becoming a novice he was with Sāriputta on an alms-round. He observed irrigators irrigating the fields, arrow-makers making their arrows and carpenters working with wood. He asked Venerable Sāriputta if those things, which have no mind, could be guided to wherever one wishes. Sāriputta replied that it is so. The young novice then thought, "If those things, which have no mind, could be guided to wherever one wishes, then why could not I master myself?"

He then asked permission from Sāriputta, returned to the monastery and diligently practiced. Very soon he attained the third stage of awakenment and was very close to attaining full arahantship.

Sāriputta then returned and was going towards the novice's hut. The Buddha saw this and he also saw that the novice was just about to attain the goal, so he met Sāriputta outside and prevented him from going to the novice's hut by asking him various questions. The novice indeed attained arahantship very soon and the Buddha explained that the reason, why he kept Sāriputta outside, was to enable the young novice to attain his goal without being interrupted.

[DLMBSFn-V081]

(DLMBS Commentary V081) At the Jetavana monastery lived a monk named Bhaddiya. Because he was very short, other monks would often tease him. Younger monks would pull his nose or pat him on the head and ask, "Uncle, how are you? Are you bored with your life as a monk?"But Bhaddiya was extremely good-natured and he never retaliated in anger.

Somebody once mentioned Bhaddiya's patience in front of the Buddha. The Buddha replied by this verse and he added, that Arahants are like that - they never loose temper for whatever reason. They are like mountain rocks - unmovable by the "wind" of praise or blame. Only then did the other monks understand, that this funny short Bhaddiya was actually an Arahant.

[DLMBSFn-V082]

(DLMBS Commentary V082) In one village there lived a woman named Kāṇa Mātā. She was a devout lay disciple of the Buddha. She had a daughter Kāṇa who was married to a man from another village. Once she was staying with her mother and her husband sent for her. But her mother told her to wait, because she wanted to send some cakes to her husband.

But the next day some monks came to the house and Kāṇa Mātā gave the cakes to them. Kāṇa had to wait for her mother to prepare new cakes and she could not return to her husband. This happened every day for three following days. All the cakes were given to the monks. Kāṇa's husband then took another wife. Kāṇa accused the monks that they have ruined her marriage and became very bitter. She would insult and abuse the monks, wherever she saw them.

The Buddha then set a new rule for the monks, not to take advantage of the devotion of the lay disciples. He went to Kāṇa Mātā's house and asked Kāṇa if the monks took what was given or what was not given. Kāṇa replied that they took only what was given to them and realized that she was wrong. The Buddha then gave a discourse. At the end, Kāṇa attained the first stage of Arahantship.

King Pasenadi of Kosala heard about this, summoned Kāṇa to the palace and one of his ministers adopted her as his daughter. Every day she gave offerings to holy people who came to her door.

The Buddha then noted that Kāṇa's mind, originally confused and "muddy" became clear as a lake after listening to the Dharma.

[DLMBSFn-V083]

(DLMBS Commentary V083) The Buddha and many monks once stayed for the Rain Retreat in the village of Veranja at a request of a Brahmin from that village. But for some reason the Brahmin did not look after them. Moreover, there was a famine in the region and people could not support them very well. But the monks were all contented and happy. Some horse traders offered them grain every day and they lived on that food and continued to practice meditation diligently.

When the Rains were over, the Buddha and the monks returned to Savatthi. At that time, a certain group of people was permitted to stay in the monastery. They only ate greedily, slept and played on the bank of the river. There was a lot of noise in the monastery and around it.

When monks remarked to the Buddha that people were so depressed during the famine and now, when it was over, they were so elated. The Buddha replied with this verse, adding that only the foolish are full of sorrow when things do not go well and extremely happy when everything is fine. The wise is always calm and equanimous whether they have to face good or bad things.

[DLMBSFn-V084]

(DLMBS Commentary V084) In the city of Savatthi, there lived a man with his pregnant wife. He wanted to become a monk so he asked his wife for permission. She told him to wait after the baby is born. When it happened, she again asked him to stay until the child could walk. When the man finally got to be a monk, he took a subject of meditation, practiced diligently and soon attained arahantship.

A few years later he visited his house in order to teach Dharma to his family. His son became a monk too and soon he also became an Arahant. The wife thought, "If both my husband and my son entered the Order, I'd better go too." So she left the house and became a nun. Eventually she too attained arahantship.

The Buddha was told how the whole family attained arahantship and he replied by this verse. He added, that a wise man works for his liberation and helps others towards the same goal. The awakenment can be realized only after much effort.

[DLMBSFn-V085]

(DLMBS Commentary V085) One day, a group of people came to the monastery to give offerings to the monks and listen to the discourses. It was arranged that they could stay the whole night and listen to the monks explaining the Dharma.

But some of them did not have enough energy and they returned home early. Some stayed for the night, but were sleepy and did not pay much attention to what was being said. Only a few were able to listen attentively to the discourses.

In the morning the Buddha was told about what happened. He replied by this verse, saying that most people are too attached to this world, only a few are able to reach the other shore and attain Nirvana.

He reminded the monks to strive diligently for the goal; only those who will do se will be able to reach the perfection of mind.

[DLMBSFn-V086]

(DLMBS Commentary V086) The story for this verse is identical to the story for the previous one.

It is not easy to reach the Nirvana, even if we practice diligently for a long time. Most people, although they listen to the discourses, read books and meditate, are not able to really cut the ties to "this shore" and realize the arahantship. Only when one is really living the Dharma for a long time and fully, one is able to achieve this goal.

[DLMBSFn-V087]

(DLMBS Commentary V087) A group of monks came to see the Buddha and asked him for advice on meditation. The Buddha advised them with this verse and with the two following ones (DhP 88, DhP 89).

In order to be able to devote oneself completely to the practice of meditation, one must "give up the bad states". These are evil deeds, evil thoughts. Then one must develop "good states", or good deeds and good thoughts. If one wants to practice wholeheartedly, it is very good to "go the houselessness", or in other words to became a monk or a nun and meditate diligently in solitude. That is extremely difficult, because in solitude there is nothing "to enjoy", nothing for our mind to occupy itself with, we are left only with ourselves and have to concentrate on the practice.

[DLMBSFn-V088]

(DLMBS Commentary V088) A group of monks came to see the Buddha and asked him for advice on meditation. The Buddha advised them with this verse and with the preceding and the following one (DhP 87, DhP 89).

In order to reach the awakenment, one must abandon all cravings and "have nothing", or in other words, not cling to anything. One must also purify the mind from the "impurities", or greed, hate, delusion, conceit, speculative views, skeptical doubt, mental torpor, restlessness, shamelessness and lack of moral dread.

This way, one will reach the state of arahantship and then one can truly find delight in solitude.

[DLMBSFn-V089]

(DLMBS Commentary V089) A group of monks came to see the Buddha and asked him for advice on meditation. The Buddha advised them with this verse and with the two preceeding ones (DhP 87, DhP 88).

In order to reach the awakenment, one must fully develop the "constituents of awakenment". They are seven: mindfulness (sati), investigation of the Dharma (dhammavicaya), energy (viriya), joy (piti), tranquility (passadhi), concentration (samadhi) and equanimity (upekkha). We also must not cling to anything and take delight in renouncing all the attachments. Most importantly, we must "remove the taints". Traditionally, these four taints (asava) are mentioned in the texts: sense desire (kama), desiring eternal existence (bhava), wrong views (ditthi) and ignorance (avijja). If we remove these taints, we will "shine" with wisdom and be truly completely emancipated from the suffering.

[LChnFn07-01]〔註07-01〕 「阿羅漢」(Arahant)是斷盡一切煩惱,證得涅槃,不會再有生死的聖人。
[LChnFn07-02]〔註07-02〕 有為的路業已行盡,即所謂:「諸漏已盡,所作已辦,梵行已立」。
[LChnFn07-03]〔註07-03〕 「繫縛」(Gantha)有四:貪(Abhijjha),瞋(Vyapada),戒禁取(Silabbhatapara-Masa),見取(Idan saccabhinivessa)。
[LChnFn07-04]〔註07-04〕 如鵝離池而去,則不想這是我的池、水和草等;阿羅漢離家而去,則不著其家與財物等。
[LChnFn07-05]〔註07-05〕 沒有業力的活動了。
[LChnFn07-06]〔註07-06〕 如實了知僅為維持生命及正念故飲食。
[LChnFn07-07]〔註07-07〕 證得涅槃名為解脫(Vimokkha)。又名為空(Su~n~nataa),因為已無貪瞋癡等煩惱故。又名為無相 (animitta) 因從貪欲等相已得自由無著故。
[LChnFn07-08]〔註07-08〕 「漏」有四種:欲漏(Kamasava),有漏(Bhavasava),見漏(Ditthasava),無明漏(Avijjasava)。
[LChnFn07-09]〔註07-09〕 原文 No virujjhati,各英譯本不同,有譯作無煩惱,無障礙,無憤恨的,日譯本則作忍辱。今依註釋譯作「無憤恨」。
[LChnFn07-10]〔註07-10〕 「因陀揭羅」(Indakhila)各譯本多作「門限」,謂大門中間安一堅固的石頭,作為閉門時安放門橛之用的。又一說inda+khila梵文為indrakila,即因陀羅(帝釋)的柱子––那是在進城的地方,所安立一大而堅固的柱子,象徵因陀羅(印度的守護神)知所在。當即古譯的「堅固幢」或「帝釋七幢」。又古譯作「臺座」。
[LChnFn07-11]〔註07-11〕 「無信」(Assaddho)或譯為「不信」,這是說聖者有自證知,悟不由他之意。
[LChnFn07-12]〔註07-12〕 生死輪迴。
[LChnFn07-13]〔註07-13〕 更無善業和惡業了。
[LChnFn07-14]〔註07-14〕 原文 Ninna 是低處,Thala 是高處。
[CFFn07-01]〔敬法法師註07-01〕 20 註:不儲藏是指不再造業及不儲藏四資具。徹知是指三遍知。空、無相與解脫皆是指涅槃。
[CFFn07-02]〔敬法法師註07-02〕 21 如如不動者是指不受世間的起落動搖之人。
[MettFn07-01]〔明法尊者註07-01〕 路行盡 :旅行已完畢者,喻:業已盡,即所謂:諸漏已盡,所作已辦,梵行已立。
[MettFn07-02]〔明法尊者註07-02〕 繫縛 :gantha,貪、瞋、戒禁取(誤取邪因、邪道)、見取(持常見—永恆不滅的我或靈魂,或持斷見—凡事皆偶然,無因果)。
[MettFn07-03]

〔明法尊者註07-03〕 佛陀受提婆達多推落的石片傷到腳姆指,耆婆神醫幫忙治療。

PS: 請參《法句經故事集》,七~一、 佛陀和名醫耆域 (偈 090)。

[MettFn07-04]〔明法尊者註07-04〕 彼等無積聚 :DhA: 完全儲存(積聚) :有兩種:一、完全儲存業。二、完全儲存資具。對善業、不善業而言,名叫完全儲存業;四資具名叫完全儲存資具。
[MettFn07-05]〔明法尊者註07-05〕 空解脫 :DhA:於涅槃染.瞋.癡不存在而空。 無相解脫 :DhA:染等之相 不存在而無相。
[MettFn07-06]

〔明法尊者註07-06〕 有一次,在雨安居結束日。帝釋率領眾天神前往東園(鹿母講堂),帝釋以天香與天花鬘獻給佛陀,他看到僧團保留給摩訶迦旃延長老的位子,心裡多麼希望尊者也在精舍裡接受他的禮敬。這時候,摩訶迦旃延長老突然出現,帝釋非常歡喜,立刻以雙手按摩雙足頂禮。有些比丘不以為然,認為帝釋偏心。佛陀就說此偈。

PS: 請參《法句經故事集》,七~五、 帝釋敬重摩訶迦旃延尊者 (偈 094) 。

[MettFn07-07]〔明法尊者註07-07〕 因陀揭羅 :indrakhīla,門限,或是進城處安立堅固的柱子,象徵因陀羅(守護神)的所在。
[MettFn07-08]

〔明法尊者註07-08〕 雨安居結束時,舍利弗長老正準備外出。有位比丘憤慨的向世尊告狀,說舍利弗尊者輕慢他。佛陀就請人召請舍利弗長老來,舍利弗長老表明他對待人的心態︰「我的心一直都像大地一樣,承受種種污穢、不淨物,不輕慢他人。我也像門墊、乞丐、斷腳的公牛一般,對污穢的血肉之軀感到厭惡,不再執著於它。」 (cf. A.9.11.) 舍利弗長老說完之後,那位年輕比丘感到愧疚,承認自己指控的錯誤,並且道歉。佛陀因此說了此偈。

PS: 請參《法句經故事集》,七~六、 比丘控訴舍利弗 (偈 095) 。

[MettFn07-09]〔明法尊者註07-09〕 無信 :assaddho,聖者自證知,悟不由他。
[MettFn07-10]〔明法尊者註07-10〕 斷繫.因永謝 ︰斷了繫縛,煩惱的因永遠謝滅。
[MettFn07-11]

〔明法尊者註07-11〕 舍利弗尊者的三位姐妹和兩位弟弟都出家,最小弟弟離婆多(Revato)沒出家,他被安排婚姻,但是在婚宴上,他看到一位很老的女賓客,知道人生不離老病死,於是就去出家當沙彌,經過一個雨安居就證得阿羅漢果。

PS: 請參《法句經故事集》,七~九、 舍利弗尊者最小的弟弟 (偈 098) 。

[dhp-a-090-note]有四種繫縛:貪、瞋、戒禁取和見取。
[dhp-a-090-note2]即阿羅漢。
[dhp-a-091-note]阿羅漢行腳各地,而不執著特定的地方,因為阿羅漢沒有“我”和“我所”的觀念。
[dhp-a-092-note]積聚有二種:「業」和「四食」的積聚。「業」積聚會使人不斷輪迴。而「四食」積聚雖是生命的必須,但可能妨礙精神修持。
[dhp-a-092-note2]

根據論,阿羅漢在進食時,應正念現前,具足三種食觀:

1. 知遍知 : 確實明白食物的意義。
2. 審察遍知** :確實明白食物的卑微。
3. 斷偏知** : 滅盡進食的欲樂。
[dhp-a-092-note3]涅槃是苦的解脫。因為不再貪瞋癡所以也稱之為「空」,而不是說一無所有或一切斷滅。涅槃是積極的,超越凡俗的境界,無法用世俗的文字加以敘述。涅槃是無相的,因為不再有貪的形相。阿羅漢在生前就證得涅槃而領略涅槃的喜悅。說阿羅漢死後仍然存在或不存在都不正確,因為涅槃既不是常見也不是斷見。涅槃時,沒有任何東西是永恆的,而且,除了愛欲之外,沒有任何寂滅。阿羅漢在今生即證得涅槃而領略無上的涅槃喜悅。
[dhp-a-095-note]因陀揭羅,是在大門中間安放一堅固的石頭,作為關門時放門橛用的。另一種說法認為它是帝釋的柱子,在進城的地方安立一大而堅固的柱子,以象徵因陀羅(印度守護神)之所在。
[NāradaFn07-01](Ven. Nārada 07-01) Arahanta has several meanings. It may be interpreted as "Worthy One". "Passionless One". Or one who commits no evil even secretly. He has got rid of both death and birth. After death, in conventional terms, he attains parinibbāna. Until his death he serves other seekers of truth by example and by precept.
[NāradaFn07-02](Ven. Nārada 07-02) Of life in the round of existence, i.e., an Arahant.
[NāradaFn07-03](Ven. Nārada 07-03) Sabbadhi, the five Aggregates, etc.
[NāradaFn07-04](Ven. Nārada 07-04) One gives up sorrow by attaining Anāgāmi, the third stage of Sainthood. It is at this stage one eradicates completely attachment to sense-desires and ill-will or aversion.
[NāradaFn07-05](Ven. Nārada 07-05) There are four kinds of ganthas (Ties) - namely: i. covetousness (abhijjhā). ii. ill-will (vyāpāda). iii. indulgence in (wrongful) rites and ceremonies (sīlabbataparāmāsa), and iv. adherence to one's preconceptions as truth (idaṃ saccābhinivesa).
[NāradaFn07-06](Ven. Nārada 07-06) This verse refers to the ethical state of an Arahant. Heat is both physical and mental. An Arahant experiences bodily heat as long as he is alive, but is not thereby worried. Mental heat of passions he experiences not.
[NāradaFn07-07](Ven. Nārada 07-07) Arahants wander whithersoever they like without any attachment to any particular place as they are free from the conception of "I" and "mine".
[NāradaFn07-08](Ven. Nārada 07-08) There are two kinds of accumulation- namely: kammic activities and the four necessaries of life. The former tend to prolong life in Saṃsāra and the latter, though essential, may prove an obstacle to spiritual progress.
[NāradaFn07-09](Ven. Nārada 07-09) To get rid of the desire for food.
[NāradaFn07-10](Ven. Nārada 07-10) Nibbāna is Deliverance from suffering (vimokkha). It is called Void because it is void of lust, hatred and ignorance, not because it is nothingness or annihilation. Nibbāna is a positive supramundane state which cannot be expressed in mundane words. It is Signless because it is free from the signs of lust etc., Arahants experience Nibbānic bliss while alive. It is not correct to say that Arahants exist after death or do not exist after death, for Nibbāna is neither eternalism nor nihilism. In Nibbāna nothing is eternalised nor is anything, except passions, annihilated. Arahants experience Nibbānic bliss by attaining to the fruit of Arahantship in this life itself.
[NāradaFn07-11](Ven. Nārada 07-11) By indakhīla is meant either a column as firm and high as that of Sakka's, or the chief column that stands at the entrance to a city. Commentators state that these indakhīlas are firm posts which are erected either inside or outside the city as an embellishment. Usually they are made of bricks or of durable wood and are octagonal in shape. Half of the post is embedded in the earth, hence the metaphor 'as firm and steady as an indakhīla'.
[NāradaFn07-12](Ven. Nārada 07-12) Tādi is one who has neither attachment to desirable objects nor aversion to undesirable objects. Nor does he cling to anything. Amidst the eight worldly conditions - gain and loss, fame and infamy, blame and praise, happiness and pain - an Arahant remains unperturbed, manifesting neither attachment nor aversion, neither elation nor depression.
[NāradaFn07-13](Ven. Nārada 07-13) As they are not subject to birth and death. See note on saṃsāra, vs 60.
[NāradaFn07-14](Ven. Nārada 07-14) From all defilements.
[NāradaFn07-15](Ven. Nārada 07-15) Since his mind is absolutely pure.
[NāradaFn07-16](Ven. Nārada 07-16) The pun in the original Pāëi is lost in the translation.
[NāradaFn07-17](Ven. Nārada 07-17) Assaddho, lit. unfaithful. He does not merely accept from other sources because he himself knows from personal experience.
[NāradaFn07-18](Ven. Nārada 07-18) Akata, Nibbāna. It is so called because it is not created by anyone. Akataññū can also be interpreted as ungrateful.
[NāradaFn07-19](Ven. Nārada 07-19) The links of existence and rebirth. Sandhicchedo also means a housebreaker, that is, a burglar.
[NāradaFn07-20](Ven. Nārada 07-20) Hata + avakāso - he who has destroyed the opportunity.
[NāradaFn07-21](Ven. Nārada 07-21) Vanta + āso he who eats vomit is another meaning.
[NāradaFn07-22](Ven. Nārada 07-22) By means of the four paths of Sainthood. Gross forms of desire are eradicated at the first three stages, the subtle forms at the last stage.
[NāradaFn07-23](Ven. Nārada 07-23) Ninna and thala, lit., low-lying and elevated grounds.
[NāradaFn07-24](Ven. Nārada 07-24) The passionless Arahants rejoice in secluded forests which have no attraction for worldlings.
[ThaniSFn-V92-93](1, 2) (Ven. Thanissaro V. 92-93) "Having understood food... independent of nutriment": The first question in the Novice's Questions (Khp 4) is "What is one?" The answer: "All animals subsist on nutriment." The concept of food and nutriment here refers to the most basic way of understanding the causal principle that plays such a central role in the Buddha's teaching. As SN 12.64 points out, "There are these four nutriments for the establishing of beings who have taken birth or for the support of those in search of a place to be born. Which four? Physical nutriment, gross or refined; contact as the second, consciousness the third, and intellectual intention the fourth." The present verses make the point that the arahant has so fully understood the process of physical and mental causality that he/she is totally independent of it, and thus will never take birth again. Such a person cannot be comprehended by any of the forms of understanding that operate within the causal realm.
[ThaniSFn-V94](1, 2, 3) (Ven. Thanissaro V. 94) "Such (tadin)": an adjective used to describe one who has attained the goal of Buddhist practice, indicating that the person's state is indefinable but not subject to change or influences of any sort. "Right knowing": the knowledge of full Awakening.
[ThaniSFn-V95](1, 2, 3) (Ven. Thanissaro V. 95) Indra's pillar = a post set up at the gate of a city. According to DhpA, there was an ancient custom of worshipping this post with flowers and offerings, although those who wanted to show their disrespect for this custom would urinate and defecate on the post. In either case, the post did not react.
[ThaniSFn-V97](Ven. Thanissaro V. 97) This verse is a series of puns. The negative meanings of the puns are on the left side of the slashes; the positive meanings, on the right. The negative meanings are so extremely negative that they were probably intended to shock their listeners. One scholar has suggested that the last word — uttamaporiso, the ultimate person — should also be read as a pun, with the negative meaning, "the extreme of audacity," but that would weaken the shock value of the verse.
[BudRkFn-v97](Ven. Buddharakkhita v. 97) In the Pali this verse presents a series of puns, and if the "underside" of each pun were to be translated, the verse would read thus: "The man who is faithless, ungrateful, a burglar, who destroys opportunities and eats vomit — he truly is the most excellent of men."

校註:

[NandFn07-01]〔Nanda 校註07-01〕 請參《法句經故事集》,七~二、 阿羅漢不執著 (偈 091) 。
[NandFn07-02]〔Nanda 校註07-02〕 請參《法句經故事集》,七~三、 儲藏米穀的比丘 (偈 092) 。
[NandFn07-03]〔Nanda 校註07-03〕 請參《法句經故事集》,七~四、 阿那律陀比丘和女天神 (偈 093) 。
[NandFn07-04]〔Nanda 校註07-04〕 請參《法句經故事集》,七~七、 一眼失明 (偈 096) 。
[NandFn07-05]〔Nanda 校註07-05〕 請參《法句經故事集》,七~八、 只靠信仰無法證得涅槃 (偈 097)。
[NandFn07-06]〔Nanda 校註07-06〕 請參《法句經故事集》,七~十、 誘惑比丘的妓女 (偈 099) 。
[DLMBSFn-V090]

(DLMBS Commentary V090) Devadatta once tried to kill the Buddha by pushing a big rock on him from the top of the mountain. But the rock split and only one splinter hurt the Buddha's foot. The physician Jivaka attended on him. He applied some medicine and promised to come back and take the bandage off in the evening. But he was held by some other business and the city gates were already closed when he wanted to go to the monastery. He knew that the bandage had to be taken off that night, so he was very distressed.

The next morning, Jivaka hurried to see the Buddha, only to find out that Venerable Ananda helped the Buddha to take the bandage off the previous night and the wound has already healed completely! So Jivaka asked if the Buddha felt any pain. The Buddha replied by this verse, saying that for those, who have reached the awakenment, there was no pain.

[DLMBSFn-V091]

(DLMBS Commentary V091) The Buddha once spent the Rain Retreat in the city of Rajagaha. With the end of the retreat he was getting ready to leave the city, so he told the monks to prepare for the journey. Venerable Kassapa was also preparing his robes. Some monks speculated if Kassapa would really leave Rajagaha - there were so many people who respected him very much and considered themselves his disciples.

The Buddha then decided that some monks should stay in Rajagaha, to offer spiritual guidance, to ordain new monks etc. He told Venerable Kassapa to stay in the monastery with some junior monks and take care of these things.

The other monks remarked that they predicted Kassapa would not accompany the Buddha this time. The Buddha overheard these conversations and said, "Do you think that Kassapa stays in Rajagaha because he is attached to his disciples? You are mistaken. Kassapa has no attachments anywhere!" He further added this verse.

[DLMBSFn-V092]

(DLMBS Commentary V092) Venerable Belatthi Sisa went on an almsround in a village. When he had enough food, he stopped on the way and ate. Then he continued on his almsround for more food. When he returned to the monastery, he dried the rice up and stored it. In this way he could concentrate only on his practice of meditation. Every day he would soak the rice in some water and eat it. The other monks saw this and thought that he is lazy and greedy. They reported the matter to the Buddha. The Buddha saw that if this practice became a habit amongst all monks, it could lead to laziness and greed and he discouraged the monks from hoarding food. But because Belatthi Sisa did not store the rice out of greed for food, but only to save time for more meditation practice, the Buddha declared that he should not be blamed in any way.

He also added this verse, saying that the Arahants are not greedy for anything and they take food just to sustain the body in good condition, not for pleasure.

[DLMBSFn-V093]

(DLMBS Commentary V093) Venerable Anuruddha was once looking for discarded pieces of cloth in order to make himself a new robe. His wife Jalini from a previous existence, who was now a god, saw him. She brought three pieces of a very good material and put them on the rubbish heap. Venerable Anuruddha found them and took them back to the monastery to make his robe.

The Buddha and other senior disciples then arrived to the monastery and they also helped him to make the robe. Jalini then urged the villagers to bring lots of delicious food to the monastery, so there was more than enough for everyone. Some monks remarked that Anuruddha wanted to show off that he had many devotees, so he made them to bring so much good food. The Buddha overheard these conversations and said that Anuruddha did not ask anyone for anything. Arahants do not ask for food or clothes. They have removed their taints and are free and without attachments. Traditionally, the four taints (āsava) are mentioned in the texts: sense desire (kāma), desiring eternal existence (bhava), wrong views (diṭṭhi) and ignorance (avijjā).

[DLMBSFn-V094]

(DLMBS Commentary V094) One day Sakka, the chief of the gods, came to the monastery to pay homage to the Buddha. Venerable Maha Kaccayana was not in the monastery at that time and a seat was kept prepared for him. Sakka with the gods paid homage to the Buddha and then he declared his wish that Kaccayana would also be present so that he could pay homage also to him. At that moment Kaccayana arrived. Sakka was very happy and paid his respect to him.

Some monks accused Sakka of favoritism. Bu the Buddha replied with this verse, saying that who is restrained in his senses, even gods envy him his calm and respect him enormously.

[DLMBSFn-V095]

(DLMBS Commentary V095) Once a certain monk approached the Buddha and complained, that Venerable Sariputta has abused and beaten him. The Buddha sent for Sariputta and asked him if it was true. Sariputta was extremely humble and replied, "I am like the earth, I feel no pleasure or pain, I am like a door mat, like a beggar, I am not attached to my body any more. How could I not apologize to a fellow monk for a wrong doing?"

The monk felt remorse and admitted that he accused Sariputta wrongly, because he was angry with him for some small matter. He asked Sariputta for pardon. The Buddha advised Sariputta to accept the apology. Sariputta pardoned the monk and also asked him to be forgiven if he had done anything wrong.

The Budha then spoke this verse, saying that an Arahant is like the earth, or like an Indra's stake - he is patient and firm, serene and pure like a clear lake.

[DLMBSFn-V096]

(DLMBS Commentary V096) Once a young seven years old boy became a novice under Venerable Tissa. While his head was being shaved, he kept his mind fixed on the object of meditation and attained arahantship immediately.

After a time, Venerable Tissa and the young novice set out on a journey to Savatthi to see the Buddha. On the way they stayed in a village monastery. Tissa went to sleep, but the young novice fell asleep only before the dawn. When Tissa woke up, he wanted to wake up also the novice. So he roused him with a palm-leaf fan. Accidentally he hit his eye with the handle and damaged his eye. The novice did not say anything, covered his eye with one hand and performed his duties - swept the floor and brought water to Tissa. When Tissa saw the novice offering him water with just one hand, he remarked that he should do it with both hands. The novice uncovered his eye and only then Tissa found out that the novice lost an eye. He also realized that he must be an Arahant! He felt very sorry and immediately started to apologize to the boy. But the novice said it was not Tissa's fault, it was only ripening of his old karma. Tissa just could not forget the whole story and he felt very depressed.

When they arrived in Savatthi, Tissa related the story to the Buddha. He replied with this verse, saying that an Arahant does not get angry with anyone, he is perfectly calm and peaceful.

[DLMBSFn-V097]

(DLMBS Commentary V097) A group of monks came from a village to pay their respects to the Buddha. The Buddha sent for Sariputta and asked him, "Sariputta, do you believe, that one can attain Nirvana by being mindful of the senses?" Sariputta replied, "I do not simply believe in this because I have faith on you and your teaching. Only those who have no personal experience accept the facts from others." The monks did not understand it and thought that Sariputta doesn't have faith in the Buddha, that he did not given up wrong views yet.

The Buddha explained that Sariputta accepts the fact that Nirvana can be attained by being mindful of senses by his own personal experience, because he already attained arahantship. He does not simply trust blindly in his teacher's words without testing them with his own practice. Blind faith has no place in Buddhism, only the trust in the method, which must be followed by one's own personal experience.

[DLMBSFn-V098]

(DLMBS Commentary V098) Revata was the brother of Venerable Sariputta and he was the only one who has not become a monk. His parents wanted him to get married and so they arranged a marriage for him while he was still very young. At the wedding ceremony he saw a very old woman and realized that all beings are subject to old age, illness and eventually death. He was horrified and immediately left for the monastery. He was admitted into the Order and became a novice.

He stayed alone in the forest, kept meditating diligently and very soon he attained arahantship. The Buddha, Sariputta and many other monks set out on a journey to visit him.

The journey was long and the area was uninhabited by people, but gods looked to the needs of the Buddha and monks. When they arrived, Revata also used his supernatural powers and created a monastery for the Buddha and the monks to stay. The Buddha remarked that wherever the Arahant lives, the place is always beautiful and delightful.

[DLMBSFn-V099]

(DLMBS Commentary V099) A certain monk received a subject of meditation from the Buddha and went to an old garden at the outskirts of the city. Some lascivious woman came into the garden and as there was nobody else around she tried to seduce the monk. She unloosened her hair, began to undress and laugh. The monk became very excited and upset. He did not know what to do.

The Buddha saw this from afar and told the monk this verse, saying that in seeking passions there is no delight. Only after freeing oneself from passion can one enjoy whatever place one is at. The monk did not care about the woman any more and attained arahantship quickly.

[LChnFn08-01]〔註08-01〕 據錫蘭版本,此字為Dhammapada故譯為「法句」,但巴利聖典出版協會本作Gathapada則應譯為「一句偈」。
[LChnFn08-02]〔註08-02〕 下二頌是連貫的。
[LChnFn08-03]〔註08-03〕 「乾闥婆」(Gandhabba)是天界一種樂神的名字。
[LChnFn08-04]〔註08-04〕 這裡的魔王是一天神之名。
[LChnFn08-05]〔註08-05〕 梵天即婆羅門天 (Brahma)。
[LChnFn08-06]〔註08-06〕 原文 Sahasssena 譯作「以一千」,依註解為一千錢。
[LChnFn08-07]〔註08-07〕 用以祭神。
[LChnFn08-08]〔註08-08〕 原文 Yittham va Hutam va 二字,原有供犧牲及祭祀與供養等義,和前頌的祭祀是同一個字,故日譯本及英譯本亦多譯作「供犧或祭祀」。但註解說:Yitthamg 是在節期盛會的施捨;Hutam 是預備供給過客或為一種作業與果報的信仰而行供養。今譯依註解意。
[LChnFn08-09]〔註08-09〕 指四果的聖人。
[LChnFn08-10]〔註08-10〕 年長而有德者。
[LChnFn08-11]〔註08-11〕 南國諸僧侶受人禮敬時常念此頌。
[LChnFn08-12]〔註08-12〕 五蘊生滅,即一切因緣和合法都不是常住法。
[CFFn08-01]〔敬法法師註08-01〕 22 註釋: 正直者 :最低是須陀洹,最高是漏盡者。
[CFFn08-02]〔敬法法師註06-01〕 23 註釋: 至上法 是指九種出世間法(四道、四果及涅 槃)。
[MettFn08-01]

〔明法尊者註08-01〕 國家的劊子手坦巴達卡(Tambadāṭhikacoraghātaka)殺過499人,做滿五十五年後退休,退休後,有一個機會供養舍利弗尊者,聽法後,回家路上意外喪生,死後往生兜率天。聞法一次而正確的理解,就可能產生很大的利益。

PS: 請參《法句經故事集》,八~一、 行刑者的命運 (偈 100)。

[MettFn08-02]〔明法尊者註08-02〕 Dhp.(v.100)︰rāgādivūpasamena upasammati, taṁ atthasādhakaṁ nibbānappaṭisaṁyuttaṁ khandhadhātu-āyatana-indriyabalabojjhaṅgasatipaṭṭhānaparidīpakaṁ ekampi padaṁ seyyoyevāti attho. ( 寂靜 ︰‘染’等寂靜。與涅槃相關的善法義,如蘊、界、處、根、力、覺支、念處中說明的一句義(,聞已心寂靜)。)
[MettFn08-03]〔明法尊者註08-03〕 《增壹阿含31.11經》(T2.673.2):「雖誦千言,不義何益,不如一義,聞可得道。」
[MettFn08-04](1, 2)

〔明法尊者註08-04〕 《增壹阿含31.11經》(T2.673.2):「千千為敵,一夫勝之,未若自勝,已忍者上。」

PS: 請參 102-3 典故-- 尊者昆得利給喜的故事 ;或《法句經故事集》,八~三、 嫁小偷的富家女 (偈 102~3)。

[MettFn08-05]〔明法尊者註08-05〕 乾闥婆 :gandhabha(梵 gandharva),天界的一種樂神,他以香氣資養身體。
[MettFn08-06](1, 2)

〔明法尊者註08-06〕 一位婆羅門跟佛陀說:「尊者!我認為你只知有法益的修行,對無益的事一無所知。」佛陀說︰「我也了解無益且有害的事。」佛陀就列舉六種會消耗財產的行為:(1)日出之後睡覺。(2)懶惰成性。(3)殘暴。(4)耽溺飲酒。(5)在惹人懷疑的時間內逛街。(6)淫他人之妻。佛陀接著問這婆羅門如何維生,婆羅門回答說以賭博維生。佛陀說:「在賭博中獲勝,無法與克服煩惱的成就相比。」

PS: 請參《法句經故事集》,八~四、 賭博的得失 (偈 104~5) 。

[MettFn08-07]

〔明法尊者註08-07〕 舍利弗尊者一位叔叔每月都供養裸行者,期望往生梵天,但是方法錯誤,舍利弗尊者帶他去見佛陀。佛陀就開導他,教正確生梵天的方法。

PS: 請參《法句經故事集》,八~五、 往生梵天的方法 (偈 106) 。

[MettFn08-08]

〔明法尊者註08-08〕 舍利弗尊者一位侄子每月都火祭一隻羊,期望往生梵天,但是方法錯誤,舍利弗尊者帶他去見佛陀。佛陀就開導他,教正確生梵天的方法。

PS: 請參《法句經故事集》,八~六、 火祭不究竟 (偈 107) 。

[MettFn08-09]

〔明法尊者註08-09〕 施捨 :yitthaṁ。Spk:S.24.5.: Yiṭṭhaṁ vuccati mahāyāgo.( 上供品 ︰被稱爲「大牲醴」)。DhA(v.108): Yiṭṭhanti yebhuyyena maṅgalakiriyādivasesu dinnadānaṁ.( 上供品 :一般而言,在慶典等場合,以豐盛的施物祭祀。)。 供養 :hutaṁ。供給過客的布施。DhA(v.108): Hutanti abhisaṅkharitvā kataṁ pāhunadānañceva, kammañca phalañca saddahitvā katadānañca.( 獻供品 :已周全安排好贈與款待賓客的食物後,信業及果後,並且作了施與。)

PS: 請參《法句經故事集》,八~七、 用動物祭祀的婆羅門 (偈 108) 。

[MettFn08-10]

〔明法尊者註08-10〕 Abhivādanasīlissa niccaṁ vuḍḍhāpacāyino cattāro dhammā vaḍḍhanti: āyu, vaṇṇo, sukhaṁ, balaṁ.南傳比丘受人禮拜時,常念誦的法句。法句中壽.美.樂.力,指長壽、莊嚴、安樂、力量。《摩奴法典》Ch.1.121︰「養成尊敬的習慣和常尊敬長者,它們壽命、學問、名譽和力量,四樣一定會增長。」

PS: 請參《法句經故事集》,八~八、 佛陀保護男孩 (偈 109) 。

[MettFn08-11]〔明法尊者註08-11〕 破戒.無三昧 :dussīlo asamāhito,無道德,無等持(禪定)。
[MettFn08-12]

〔明法尊者註08-12〕 本則故事說僧揭笈沙彌(Saṁkiccasāmaṇera)修慈心不為刀傷。

PS: 請參《法句經故事集》,八~九、 沙其卡沙彌的奇蹟 (偈 110) 。

[MettFn08-13]

〔明法尊者註08-13〕 生滅法 :udayabbayaṁ (<udaya生+vaya滅)。觀察五蘊的二十五異相(pañcavīsatiyā lakkhaṇehi udayañca vayañca apassanto)的生滅。在修觀禪時,見到色法(物質—地.水.火.風的現象)或名法(受、想、行、識)的生滅、無常。「一日」(Ekāhaṁ= eka一 + aha天)在此作「一時」解釋。

「阿難遊行宣化幾二十年。嘗至竹林中(即王舍城外竹林寺)聞比丘誦偈。若人生百歲。不見水老鶴。不如生一日。時得睹見之。阿難慘然曰。此非佛偈。當云。若人生百歲。不解生滅法。不如生一日。而得解了之。比丘向其師說。師曰。阿難老朽言不可信。阿難後時聞彼比丘猶誦前偈。即自思惟。今此比丘不受吾教。於世無益宜入涅槃。」(《佛祖統紀》卷第五,T49.171.1)。 Udakakāka,【陽】鸕鷀,水老鶴(cormorant)

Nanda 補註: 根本說一切有部毘奈耶雜事第40卷 [NandFn08-06] 有此記載(CBETA 電子佛典集成 » 大正藏 (T) » 第 24 冊 » No.1451 » 第 40 卷,T24, no.1451, p.0409, c26 -- p.0410, a21)

另可參: 不見水潦鶴 (取材自 台語與佛典 部落格 法友飛鴻 285 ,不見「水潦鶴」,2018年6月19日 星期二)

    及 又見水白鶴 (取材自 台語與佛典 部落格 法友飛鴻 286 ,2018年6月24日 星期日)

[MettFn08-14]

〔明法尊者註08-14〕 波羅遮那(Paṭācārā)死了丈夫、兩個兒子、父母、和唯一的哥哥。佛陀安撫她,為她說〈無始相應〉(說輪迴無盡)。本則偈頌故事同 288-289偈

PS: 請參《法句經故事集》,八~十二、 家破人亡的波她卡娜 (偈 113, Paṭācārātherī, 波羅遮那長老尼的故事) 。 [NandFn08-05]

[MettFn08-15]〔明法尊者註08-15〕 不死道 :DhA: amataṁ padanti maraṇavirahitakoṭṭhāsaṁ, amatamahānibbānanti attho.( 不死道 :死亡空空如也,不死的大涅槃之義。)
[MettFn08-16]

〔明法尊者註08-16〕 吉離舍瞿曇彌(Kisāgotamī)因子夭折,抱著兒子的屍體到處求醫,有人請她去見佛陀,佛陀說,要她先去向某戶從未死親人的人家,要到一些芥子,她到處去問,問不到,才慢慢醒過來。她回來見佛,佛陀開示︰「妳不要以為‘只有我的兒子死’。所有的有情都會死,眾生的意圖尚未滿足之前,死王就以大洪水完全的捲入,丟進大海。」佛陀接著說偈頌(v.287)吉離舍瞿曇彌就證得須陀洹果。之後,吉離舍瞿曇彌出家,某日觀察油燈火焰,想︰「一切有情生生死死,只有證得涅槃才不出現(生死)。」以此作所緣,證得阿羅漢果。A.1.14./I,25.︰「持麤衣者,是翅舍憍答彌(Kisāgotamī)。」《增壹阿含5.1經》(T2.558.3)︰「十一限礙(頭陀),所謂機梨舍瞿曇彌比丘尼是。」吉離舍瞿曇彌比丘尼另一則偈頌見 287偈

PS: 請參《法句經故事集》,八~十三、 死而復生 (偈 114) 。

[MettFn08-17]

〔明法尊者註08-17〕 最上法 :指九出世間法(navavidhaṁ lokuttaradhammaṁ),即:四道、四果及涅槃 (參見DhA)。

PS: 請參《法句經故事集》,八~十四、 疏於照顧母親的子女 (偈 115)。 (另可參考二十三~三、「 父親與不肖的兒子們 」 Dhp. 324)故事。

[dhp-a-100-note](讀) 為 Nanda 補註,原譯文無。
[dhp-a-107-note]「火祭」在當時的伊朗和印度相當流行。部份人認為火是神祇之一。有些人認為透過火祭,他們可以討好神祇,而得到賜福和保護。另外,動物祭祀和在恆河中沐浴也很普遍。佛陀是當時唯一指出這些方法都是無益的宗教師 。
[dhp-a-113-note]

「世事生滅」,巴利註釋書謂:udayabbayaṁ 生滅法: (<udaya生+vaya滅)。觀察五蘊的二十五異相(pañcavīsatiyā lakkhaṇehi udayañca vayañca apassanto)的生滅。

此偈頌,果儒法師則改為:「若長命百歲,但不知萬物生滅的實相,不如活著一天如實知見生滅法。」 ( PDF )

[NāradaFn08-03](Ven. Nārada 08-03) Sahassaṃ sahassena, thousand multiplied by a thousand, that is, ten lakhs. (Commentary).
[NāradaFn08-04](1, 2) (Ven. Nārada 08-04) Atta -The Buddha often uses this term in the sense of oneself or mind but not in the sense of a soul or special self.
[NāradaFn08-05](1, 2) (Ven. Nārada 08-05) A class of beings who are supposed to be heavenly musicians.
[NāradaFn08-06](1, 2) (Ven. Nārada 08-06) Here Māra is used in the sense of god.
[NāradaFn08-07](1, 2) (Ven. Nārada 08-07) Another class of beings, even superior to the gods in heaven, who have developed the Jhānas (ecstasies).
[NāradaFn08-08](Ven. Nārada 08-08) According to the Commentary iññhaṃ is that which is given on festival occasions, and hutaṃ is that which is prepared and given either to guests or with a belief in kamma and results. The idea conveyed by this stanza is that reverence paid to a Saint is far superior to gifts and alms given to worldlings.
[NāradaFn08-09](Ven. Nārada 08-09) They are the Sotāpannas (Stream-Winners) and others who have attained sanctification.
[NāradaFn08-10](Ven. Nārada 08-10) Nirodha-samāpatti. This is a state when the stream of consciousness temporarily ceases to flow. When in such a state, a Saint is immune from danger.
[NāradaFn08-11](Ven. Nārada 08-11) The rise and decay of mind and matter - namely: the impermanence of all conditioned things. A disciple of the Buddha is expected to contemplate the fleeting nature of life, so that he may not be attached to illusory material pleasures.
[NāradaFn08-12](Ven. Nārada 08-12) Amataṃ padaṃ, the unconditioned state of Nibbāna, free from birth, decay and death.
[NāradaFn08-13](Ven. Nārada 08-13) The nine supramundane States - namely: the four Paths, the four Fruits, and Nibbāna.
[BudRkFn-v104](1, 2) (Ven. Buddharakkhita v. 104) Brahma: a high divinity in ancient Indian religion.
[ThaniSFn-V100](1, 2, 3) (Ven. Thanissaro V.100) According to DhpA, the word sahassam in this and the following verses means "by the thousands" rather than "a thousand." The same principle would also seem to hold for satam — "by the hundreds" rather than "a hundred" — in 102.
[ThaniSFn-V108](Ven. Thanissaro V.108) "Doesn't come to a fourth": DhpA: The merit produced by all sacrificial offerings given in the world in the course of a year doesn't equal even one fourth of the merit made by paying homage once to one who has gone the straight way to Unbinding.

校註:

[NandFn08-01](1, 2) 〔Nanda 校註08-01〕 參考:《增壹阿含31.11經》 (T2.673.b) 雖誦千章,不義何益?不如一句,聞可得道。雖誦千言,不義何益?不如一義,聞可得道。 (T02n0125_p0673b26--b28)
[NandFn08-02]〔Nanda 校註08-02〕 請參 101 典故-- 達路吉力的故事 ;或《法句經故事集》,八~二、 證阿羅漢果最快的方法 (偈 101) 。
[NandFn08-03]〔Nanda 校註08-03〕 請參《法句經故事集》,八~十、 喬達那尊者和搶匪們 (偈 111) 。
[NandFn08-04]〔Nanda 校註08-04〕 請參《法句經故事集》,八~十一、 自殺時證得聖果的沙帕達沙 (偈 112) 。
[NandFn08-05]

〔Nanda 校註08-05〕 波羅遮那 (取自: http://authority.ddbc.edu.tw/person/?fromInner=A015901 )

別名 Alternative Names:
[正體中文] 鉢吒左囉,波黎遮婆夷,微妙,尸羅婆遮那,尸羅
[巴利文 (羅馬轉寫)] Paṭācārā
[梵文 (羅馬轉寫)] Paṭācārā

規範碼 ID No :A015901
朝代 Dynasty:印度;
性別 Gender:男(資料誤植,應為:女)
是否為歷史人物 Historical Person:是

註解(完整) Notes(full):
七大比丘尼之一。舍衛城的庶民出身,長者之女,因為跟父親的僕役墜入愛戀而私奔前往他國生活,卻在某夜失去丈夫跟兩名兒子而發狂,後來在佛陀的救渡下出家。此記述可見《長老尼偈》一一二-一一六偈。此外,同書一一七偈-一二一偈中記載波羅遮那比丘尼有三十位弟子,而在一二七-一三二偈中則講述弟子為五百人。另一說波羅遮那乃婆羅門之女,並且嫁入同為婆羅門的家族。一夕之間失去丈夫及兩名兒子成為寡婦,雖然後來又結婚三次,但三次都因故與後任丈夫死別。最後依止摩訶波闍波提而出家。(インド仏教:203)

Occurs in:
CBETA X44n0744_p0497a22 四分律名義標釋 http://www.cbeta.org/cgi-bin/goto.pl?linehead=X44n0744_p0497a22

另參: Añguttara Commentary, JRAS., 1893, 552-560; Therī-Gāthā Commentary, xlvii: 108-112. (取自: HARVARD ORIENTAL SERIES, Vol. 28 , BUDDHIST LEGENDS, translated from the original Pali text of the DHAMMAPADA COMMENTARY BY EUGENE WATSON BURLINGAME, 1921)
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(DLMBS Commentary V100) Once there was a former public executioner named Tambadathika. Once he went for a bath to the river and took some food with him. Just as he was leaving the house, Venerable Sāriputta stopped by his door on his way for almsfood. Tambadathika offered him his food.

After the meal, Sāriputta taught him the Dharma. But Tambadathika's mind was not peaceful, because he was disturbed and feeling remorse recollecting his past work. This did not allow him to pay attention to the Dharma. Sāriputta asked him if he killed those people because he wanted to, out of hate or anger – or was it just an order. Tambadathika replied that he was ordered to kill them by the king and personally did not feel hate towards them. So Sāriputta reassured him that he did nothing wrong. Tambadathika then calmed down and listened to the Dharma attentively. He then accompanied Sāriputta on the way back to the monastery. But on the way back home he died due to an accident.

The Buddha was told about this and he remarked that Tambadathika was reborn in Tusita heaven. The monks wondered how it was possible for somebody who killed so many people in his life to be reborn there. The Buddha told them by this verse that just one meaningful sentence that helped his mind to calm down and concentrate on the Dharma helped him to achieve this goal. For if one dies with a peaceful mind, one's rebirth is good. If at the time of death our mind is confused or angry - we face a bad rebirth.

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(DLMBS Commentary V101) Some merchants sailed in a boat. Their boat was wrecked and only one of them, named Bāhiya, survived. He got hold of a piece of wood and came to land in the city of Suppāraka. He tied a piece of bark to his body and sat in a public place. People gave him food; some thought that he was a holy man so they paid their respects to him. Some people offered him clothes but he refused. Everybody started to tell him that he was an Arahant so he began to consider himself one.

Now the god Brahma was a friend of Bāhiya's in one of previous lives. He came to see him one night and told him that he certainly was not an Arahant. Bāhiya asked if there are Arahants at all and where to find them. Brahma sent him to the city of Sāvatthi to see the Buddha.

Bāhiya immediately set on a journey to Sāvatthi. He did not rest much because he was anxious to meet the Buddha. Therefore when he arrived at Sāvatthi he was extremely tired. He met the Buddha going on an almsround with some other monks. He asked the Buddha to teach him the Dharma, but the Buddha refused saying that it was not a proper time for a discourse. But Bāhiya pleaded again and the Buddha realized that Bāhiya is ready to become an Arahant. So he told him: "Bāhiya, when you see a thing, be conscious only of the object. When you hear a sound, be conscious only of the sound. When you smell, taste, or touch anything, be conscious only of the smell, taste, or touch. When you think of anything, be conscious only of the mental object."

Bāhiya did this and immediately he attained Arahantship. He asked permission to be admitted into the Order as a monk. The Buddha agreed, but first he sent him to find some robes, the bowl and other requisites. Bāhiya went to find these things, but on the way he was attacked by a wild animal and died. When the Buddha and monks went back from the almsround, they found him laying dead on the road. The Buddha instructed the monks to cremate Bāhiya's body and erect a stupa around the ashes.

The Buddha then told the monks that Bāhiya has attained Arahantship. He proclaimed that Bāhiya was the quickest of all his disciples to do so. Some monks wondered how it was possible to attain Awakenment just after listening to a few words on the road. The Buddha then explained by this verse that the number of words or the length of the speech does not really matter if one's mind is really ready.

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(DLMBS Commentary V102) In the city of Rājagaha there lived a girl named Kuṇḍala Kesi. She was a daughter of a very rich man. Once she saw a thief who was being led to be executed. She felt in love with him and threatened to die uless she could marry him.

Her parents therefore bribed the executioner and they married their daughter to the thief. But he was interested only in Kuṇḍala Kesi's wealth and did not love her. One day he told her to put one her best clothes and jewelry and took her to the top of the mountain saying he wanted to pay respects to the guardian spirits for saving his life. But when they reached the place, the thief wanted to kill her, take her jewels and run away. Kuṇḍala Kesi begged him to take her things but to spare her life. Her husband had no mercy and still wanted to kill her. Therefore she realized that in order to save herself, she must kill him. She pretended she wanted to pay him her respects for the last time and when she was behind him, she pushed him off the mountain.

The guardian spirit of the mountain applauded her, saying that from this one can clearly see that wisdom is not found only amongst men, that women are also very wise.

Kuṇḍala Kesi then did not return home, but became a disciple of some ascetics. She quickly mastered their teachings and they sent her to find some better teachers. She wandered around and challenged everyone to dispute with her. Many did - but she defeated them all, since no one could answer her questions.

Once she arrived in Sāvatthi. She made a small hill of sand and put a branch on top of it, thus inviting everybody for a dispute. Venerable Sāriputta took up this challenge. Kuṇḍala Kesi asked him many questions, but Sāriputta answered all of them without hesitation. Then it was his turn to ask questions. He asked just one question, "What is the meaning of One?" She was not able to answer, therefore she asked Sāriputta to teach her. Sāriputta told her the answer: "All the beings in the world are sustained by one thing - food." Kuṇḍala Kesi became a nun and within a very short time she became an Arahant.

Some monks wondered how it was possible to attain the Awakenment after hearing just few words of the Dharma? The Buddha told them by this verse that one verse of the Dharma is better the hundreds of meaningless sentences.

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(DLMBS Commentary V103) The story for this verse is the same as for the previous one.

The highest battle does not take place on the battlefield, or in the political or academic arena, but only in our own minds. The victor of the highest battle is not somebody who conquers millions of enemies, who wins over his opponents, but a person who conquers the most difficult thing - his own mind. In other words, only an Arahant can be truly called a victor, because he won the final battle and he does not have to "fight" any more.

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(DLMBS Commentary V104) A certain Brahmin once approached the Buddha and told him, "Venerable Sir, although you know all the beneficial practices, still I think you do not know the unbeneficial practices." The Buddha told him that he knew both beneficial and unbeneficial practices. He then proceeded to enumerate six unbeneficial practices that will cause loss of wealth. They are: sleeping until sunrise, idleness and laziness, cruelty, indulgence in intoxicating drinks that cause negligence and unclear mind, wandering alone in the city during night hours and sexual misconduct.

Then the Buddha asked the Brahmin how he made his living. The Brahmin told him that he earned his living by gambling, by playing dice. The Buddha further asked if he won or lost. The Brahmin replied that sometimes he won and sometimes he lost. The Buddha told him that to win in a game of dice couldn't be compared with winning over one's own mind, over one's ignorance and mental defilements.

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(DLMBS Commentary V105) The story for this verse is identical to the one for the previous verse (see DhP 104).

The final victory in the highest battle with the mind is the attainment of Arahantship. When we achieve this victory, nothing in the world can "undo" it. Nobody can defeat us any more. No gods, not even Mara, the Evil One can do anything. We reach the deliverance and are free from the cycle of rebirth, from suffering and pain.

[DLMBSFn-V106](DLMBS Commentary V106) Venerable Sāriputta once asked his uncle if he was doing any good deeds. His uncle (who was a Brahmin) replied that every month he was making offerings to ascetics, hoping to be reborn in the heavenly world in the future existence. Sāriputta assured him that the ascetics did not really know the way to the heavenly world. He then took him to the Buddha who explained the Dharma to him and added that to pay respects to an Arahant is far better than to make offerings to somebody who is not really worth it.
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(DLMBS Commentary V107) Venerable Sāriputta once asked his cousin if he was following any beneficial religious practices. His cousin told him that he sacrifices one goat every month in the fire and thus he will reach a heavenly world in his next existence. Sāriputta explained to him, that this was not the way to the heavenly world and took him to see the Buddha.

The Buddha taught him the Dharma and further explained to him that to pay respects to an Arahant is far better than to sacrifice to the fire for hundred years.

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(DLMBS Commentary V108) Venerable Sāriputta once asked his friend, if he was following any beneficial religious practices. His friend, a Brahmin, told him that he was giving many sacrificial offerings and as a result of this he hopes to reach a heavenly world in his future existence. Sāriputta explained to him that in this way he would certainly not reach any heavenly world.

He then took his friend to the Buddha who taught him the Dharma and told him that giving sacrificial offerings every day does not count one fourth of showing respect to the Arahants.

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(DLMBS Commentary V109) Once there were two ascetics living together and practicing austerities. Later one of them returned to the lay life and got married. When a son was born to him and his wife, they took the boy to see the other ascetic. He said, "May you live long!" to the parents, but he said nothing to the child. The parents were surprised and asked him why did he do that. The ascetic said that he could see with his powers that the boy would die after seven more days. He sent them to see the Buddha, who could know how to prevent his death.

When they got to the presence of the Buddha, he again said, "May you live long!" only to the parents and nothing to their son. In order to prevent his death, he told his parents to build a pavilion at their house and put the child on a couch inside it. He then sent some monks over to chant texts for protection. Many gods and other celestial beings came to the pavilion and were in attendance. On the seventh day, the Buddha himself arrived. Then an evil demon came to the pavilion and stood by the entrance. He waited for an opportunity to attack the boy. But as there were so many powerful beings around, he could not get near him. The chanting continued through the whole night, and in the morning the demon had to leave. The young child was saved. He then paid his respects to the Buddha who then told him, "May you live long!" The Buddha then told the parents that their child would live a very long life.

Many years passed and the boy grew up. Once he came to see the Buddha and asked him how to gain longevity. The Buddha replied with this verse, saying that those who respect people of virtuous character and who pay homage to those worth paying homage, not only will gain longevity, but also beauty, happiness and strength.

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(DLMBS Commentary V110) A group of monks took a subject of meditation from the Buddha and went to a forest village to practice. There were robbers in the jungle around the village. They wanted to make a human sacrifice and they decided to offer one of the monks to the spirits of the forest. They went to the monastery and told the monks to select one of them who would follow them to the jungle and be sacrificed. All of the monks volunteered. There was a young novice with them, named Samkicca. Although he was very young, he was already an Arahant. He told the monks that Venerable Sariputta sent him to that place with the task to be the one to go with the robbers. Although the other monks did not like it a lot, still they trusted in Sariputta's judgment and so let Samkicca go.

The bloody sacrifice was prepared deep in the jungle and the leader of the robbers took a sword and wanted to cut the young novice's head. At that time, Samkicca was in deep meditation and the sword did not cut him, but just curled up. The robber took another sword and hit again - only to find that the sword has bent upward. Samkicca was still unharmed. The robbers were terrified; all of them knelt down at the novice's feet and asked for forgiveness. They also asked his permission to become monks. He complied with this request and returned to the monastery with the new monks.

Everybody was very happy that Samkicca was unharmed and that he managed to bring the robbers into the Sangha. They all left for Sāvatthi to pay homage to the Buddha and Venerable Sariputta. The Buddha then admonished them with this verse, saying that it is better to live just for one day, but virtuously and in meditation, than to live a very long life, but immorally and without any self-control.

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(DLMBS Commentary V111) Venerable Kondañña once took a subject of meditation from the Buddha and went to practice to the forest. Soon he attained Awakenment. He was on his way back to the monastery and had to spend the night on the way. He sat by the road on a piece of rock and rested, in the deep meditation.

That night some robbers stole many thing in a village and came to the same place where Kondañña was sitting. They mistook him for a tree and put their loot all over and around his body. Then they fell asleep.

In the morning they realized that he was a living being and became frightened, because they though he was a ghost. Kondañña told them that he was only a monk. The robbers were very impressed by him. They paid homage to him and asked him to allow them to become monks themselves. Kondañña ordained them and together they returned to the monastery to see the Buddha.

The Buddha spoke to them this verse, saying that it was better to live just one single day, meditating and cultivating wisdom, than a hundred years without any self-control and totally devoid of any wisdom.

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(DLMBS Commentary V112) There was a certain monk named Sappadāsa, who was not happy with his life in the monastery. Although he tried his best, he could not attain Awakenment therefore he felt he was unable to do it and wanted to return to the worldly life. But he thought that would be very humiliating for him to do so. He contemplated his options and at the end he decided to commit suicide. He tried to put his hand into a pot with snakes but the snakes would not bite him. So he took a razor and wanted to cut his throat. He put the razor on his throat, but as he was about to cut himself, he reflected on his life as a monk. He realized that he had led a pure life, full of morality and spirituality. He became full of satisfaction and happiness. Then he detached himself from these feelings and reached Awakenment instantly.

The other monks asked him what happened to him and he told them his story. They went to ask the Buddha if it was possible for someone to attain Arahantship while attempting suicide. The Buddha replied with this verse, saying that indeed it was possible. He added that in reaching the Awakenment, time and space is not really relevant. It is possible to reach it while walking, before one's foot touches the ground.

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(DLMBS Commentary V113) In Sāvatthi there lived a wealthy man. He had a daughter named Paṭācārā. She was very beautiful and was guarded by her parents when she grew up. But she fell in love with her young servant and ran away with him. They settled in a small village far away from her former home. When she became pregnant, she wanted to go back to her parents' house to deliver the baby there. Her husband was afraid that they would punish him, so he refused to go. But Paṭācārā really wanted to go, so she set out for home while he was away. Her husband hurried after her and caught her on the way. She delivered the baby right there and returned home with him.

After some time, she became pregnant again. Again she requested they return back to Sāvatthi, again her husband refused. As before, she ran away, taking her first born with her. Her husband again found her and wanted to take her back home. At that time, she was about to deliver the baby. So he went away to search for a good place. While he was clearing some piece of land, a snake bit him and he died. Paṭācārā delivered the baby and in the morning she searched for her husband only to find him dead. She was very upset and blamed herself for his death. With both her children she continued to Sāvatthi.

She came to a river, which was full and flooded, because it was raining. She was unable to carry both of her children at the same time. So she left the older boy at the bank and crossed the river with her newborn. She left him on the other side and went back to get her older child. While she was in the middle, a hawk attacked her newborn baby. She tried to frighten him away and shouted, but it carried the baby with it. The elder child heard his mother shouting and thought she was calling for him. So he tried to cross the river, only to be carried away by the strong current.

Grief-stricken and crying she continued to Sāvatthi. At the outskirts of the city she asked a passer-by about her family. The man told her, that there was a terrible storm last night, her parents' house had fallen down, and both her parents and her brother died. So Paṭācārā lost all her family. On hearing this last piece of news she went completely crazy. Her clothes had fallen of her, but she did not notice and roamed through the streets of Sāvatthi.

After a time she reached the Jetavana monastery, where the Buddha was staying at that time. People did not want to allow her to enter, but the Buddha told them to let her come in. When Paṭācārā got to the Buddha, he told her to calm down and exercise some self-control. She then realized she was naked and covered herself with a piece of cloth. She told the Buddha her story.

The Buddha then preached the Dharma to her, telling her that the number of lives when she lost her relatives and cried, was innumerable. At the end of the discourse Paṭācārā reached a first degree of Awakenment.

She became a nun. Once she was washing her feet in the evening. She poured water from the pot, it flowed a short distance and disappeared in the ground. She poured the second time and water flowed little bit farther. When she poured water for the third time, it flowed farthest. She stood there contemplating that all things rise and fall, are born and die, some for a short time, some for longer. The Buddha saw her thoughts and told her this verse, saying that it was better to live shortly and understand this law than to live for hundred years and not to see it. Paṭācārā understood and attained Awakenment.

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(DLMBS Commentary V114) In Sāvatthi there lived a young woman Kisā Gotami. She married a wealthy young man, became pregnant and delivered a baby. But the baby died shortly after he was born. Kisā Gotami was grieving so much that she went all around the city, carrying her dead baby, and asking if somebody knew a cure that would bring him back to life. One of those people sent her to the Buddha, thinking that maybe he could help her in some way.

The Buddha told her that indeed he knew a cure. He requested one mustard seed from a house where nobody has died. Kisā Gotami thought it to be an easy task. Full of joy she began running from house to house asking if somebody died there. But she soon found out that there was death in every household in Sāvatthi and she was not the only one who lost somebody. She realized that everybody has to die and was no longer attached to her dead baby. Kisā Gotami buried her son and went back to the monastery, where she requested to be permitted to become a nun.

The Buddha sent her to the community of the nuns and she was ordained. She was very diligent, always meditating and purifying her mind.

One evening she was lightning oil lamps. She lighted them and kept looking at the flames. She soon realized that some flames were burning constantly, but other flickered out. She contemplated that it is exactly same with living beings: some flare up but others flicker out - only the Arahants can be seen no more.

The Buddha saw her thoughts and told her this verse, saying that it is better to live just for one day and see the deathless state (Nirvana) than to live for hundred years without seeing it. After hearing the verse, Kisā Gotami attained Awakenment.

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(DLMBS Commentary V115) In Sāvatthi there lived a husband and wife. They had many children and when they grew up, they got married and lived a nice life. The husband then died and the wife, Bahu Puttika, kept all the property to herself. The children asked her many timed to give them their inheritance and promised to look after her well. So at the end she agreed and divided up everything to her children and left nothing for herself.

She went to stay with her eldest son. But after few days his wife started complaining that she did not give them two shares so how she dares to come to stay with them. Bahu Puttika went to the second son, where the same happened. So she went from one child to another but she was not welcome anywhere.

She realized that nobody would give her proper care, so she decided to become a nun. Now because she left the home very old, she knew she did not have much time. Therefore she was extremely diligent and practiced meditation with a strong energy. The Buddha saw her effort and praised her with this verse, saying that it was better to live just for a short time but be able to realize the Dharma. A life, which lasts for many years, but is without understanding the Law, is useless. After hearing the verse, Bahu Puttika attained Awakenment.

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〔Nanda 校註08-06〕 根本說一切有部毘奈耶雜事第40卷(CBETA 電子佛典集成 » 大正藏 (T) » 第 24 冊 » No.1451 » 第 40 卷,T24, no.1451, p.0409, c26 -- p.0410, a21)有此記載:

「時阿難陀與諸苾芻在竹林園,有一苾芻而說頌曰:

「若人壽百歲,  不見水白鶴;
 不如一日生,  得見水白鶴。」

時阿難陀聞已告彼苾芻曰:「汝所誦者,大師不作是語。然佛世尊作如是說:

「『若人壽百歲,  不了於生滅;
  不如一日生,  得了於生滅。』

「汝今應知,世有二人常謗聖教:「『不信性多瞋, 雖信顛倒解; 妄執於經義, 如象溺深泥。 彼當自損失, 由其無智慧; 邪解聽無益, 如毒藥應知。 是故諸智者, 聽已能正行; 煩惑漸銷除, 當得離繫果。』」

[0410a12] 彼聞教已便告其師,師曰:

「阿難陀老闇,  無力能憶持;
 出言多忘失,  未必可依信。

[0410a15] 「汝但依舊如是誦持。」時尊者阿難陀,覆來聽察,見依謬說,報言:「子!我已告汝,世尊不作是說。」時彼苾芻悉以師語白尊者知。尊者聞已作如是念:「今此苾芻我親教授,既不用語,知欲如何?假令尊者舍利子、大目乾連、摩訶迦攝波事亦同此。彼諸大德並已涅槃,如來慈善根力,能令法眼住世千年。」 (T24, no.1451, p.0409, c26 -- p.0410, a21)

udayavyayam (梵), udayabbayaṁ (巴利),漢譯:生滅

udaka-viya* (梵), Udakakāka (巴利), 漢譯:如水:水老鶴/水潦鶴/水白鶴

參考: 台語與佛典 部落格 2017年2月26日 星期日

另可參考: 《法句經》的「校讀」與「誤譯」 2017年1月12日 星期四 ( 台語與佛典 部落格)

《法句經》:若人壽百歲,不知成敗事 ,2012年9月18日 星期二 ( 台語與佛典 部落格)

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不見「水潦鶴」

(取材自 台語與佛典 法友飛鴻 285 ,2018年6月19日 星期二)
〔另參:又見水白鶴 (取材自 台語與佛典 部落格 法友飛鴻 286 ,2018年6月24日 星期日)〕

我除了對 Su Yuan chuan 的 2018/6/18 在臉書的貼文提出一些建議之外,在此也作了一些補充。

  1. 從用字來看,此首 Uv 24.6 與《犍陀羅法句經》19.13 的偈頌應該是與巴利《法句經》113 頌相當。可以看出以下三首偈頌用字相當,只是每個字拼寫有所不同。

舉例來說,漢語的「藥店」,德文為 apotheke, 丹麥文為 apotek, 荷蘭文為 apotheek, 波蘭文的 apteka, 芬蘭文的 apteekki 為同一類。另一類為英文的 pharmacy, 法文的 pharmacie, 西班牙文、葡萄牙文與義大利文的 farmacia, 喬治亞文的 parmatsia. 兩類各自是同一字的不同拼寫。

Pali, Sanskrit, Gāndhārī Dhp. 113
法句經 品名 偈頌
巴利
Dhp 113
8 千品 (8.14)
Yo ca vassasataṃ jīve,
apassaṃ udayabbayaṃ;
Ekāhaṃ jīvitaṃ seyyo,
passato udayabbayaṃ.
梵語
Uv 24.6
24 教說品
yac ca varṣaśataṁ jīved
apaśyann udayavyayam |
ekāhaṁ jīvitaṁ śreyaḥ
paśyato hy udayavyayam ||
犍陀羅語
Dhp-G 317
19 千品 (19.13)
ya ji vaṣaśado jivi
apaśu udakavaya |
muhutu jivida ṣevha
paśado udakavaya||
  1. 從巴利(Dhp 113)前後偈頌來看,可以將此一偈頌的漢譯偈頌定位。T210《法句經》與巴利《法句經》不僅品名相似,對應偈頌也大致相同。T213《法集要頌經》的品名與對應偈頌的次序要和與梵文《法句經》(《優陀那品》)、T212《出曜經》為同一組。
8. Sahassavaggo (Dhp.100-115) 巴利偈頌(漢譯) 8 〈千品〉, T210《法句經》16 〈述千品〉, T213《法集要頌經》〈24 廣說品〉33頌
T210《法句經》
16 〈述千品〉
T213《法集要頌經》
〈24 廣說品〉33頌
巴利偈頌(漢譯)
8 〈千品〉
祭神以求福,從後觀其報,四分未望一,不如禮賢者。(9) 若人禱神祀,經歲望其福,彼於四分中,亦不獲其一。(21) 若有人滿一年以不管何種犧牲或祭祀求福,所得的福不如禮敬正直者的四分之一。(108)
能善行禮節,常敬長老者,四福自然增,色力壽而安。(10)   常禮敬有戒德的人,尊敬年長的人,有四種利益:增長年壽、儀容體態、體力、安樂。(109)
若人壽百歲,遠正不持戒,不如生一日,守戒正意禪。(11)   如有人活了一百歲,未遵守戒律,心志不安定,不如生長一日守戒而具禪定。(110)
    如有人活了一百歲,無智慧,心志不安定,不如生長一日有智慧而具禪定。(111)
若人壽百歲,邪偽無有智,不如生一日,一心學正智。(12)    
若人壽百歲,懈怠不精進,不如生一日,勉力行精進。(13) 若人壽百歲,懈怠劣精進,不如一日中,勇猛行精進。(5) 如有人活了一百歲,怠惰不精進,不如生長一日而堅毅精進。(112)
若人壽百歲,不知成敗事,不如生一日,見微知所忌。(14) 若人壽百歲,不觀生滅法,不如一日中,而解生滅法。(6) 如有人活了一百歲,不了解生滅法,不如生長一日而了解生滅法。(113)
若人壽百歲,不見甘露道,不如生一日,服行甘露味。(15) 若人壽百歲,不見甘露句,不如一日中,得服甘露味。(15) 如有人活了一百歲,不見甘露道,不如生長一日而見甘露道。(114)
若人壽百歲,不知大道義,不如生一日,學惟佛法要。(16) 若人壽百歲,不見最上句,不如一日中,得見最上道。(13) 如有人活了一百歲,不見最上法,不如生長一日而得見最上法。(115)
  1. 我們可以推定T210《法句經》14頌與T213《法集要頌經》6頌和巴利《法句經》的113頌相當。如果三者的用字相當的話,T210《法句經》是將「udayabbaya」譯作「成敗」,而T213《法集要頌經》則是譯作「生滅」。
4. 《根本說一切有部毘奈耶雜事》卷40:「時阿難陀與諸苾芻在竹林園,有一苾芻而說頌曰:
「若人壽百歲,  不見水白鶴;
 不如一日生,  得見水白鶴。」
時阿難陀聞已告彼苾芻曰:「汝所誦者,大師不作是語。然佛世尊作如是說:
「『若人壽百歲,  不了於生滅;
 不如一日生,  得了於生滅。』」(CBETA, T24, no. 1451, p. 409, c26-p. 410, a4)

「水白鶴」在禪宗公案裡是引作「水潦鶴」。

《人天眼目》卷1:「昔阿難夜經行次。聞童子誦佛偈。若人生百歲。不善水潦鶴。未若生一日而得決了之。阿難教之曰。不善諸佛機。非水潦鶴也。童子歸白其師。師笑曰。阿難老昏矣。當以我語為是。」(CBETA, T48, no. 2006, p. 305, a18-22)。

我個人認為將「udayabbaya」誤解成「udaka -baka 水 - 鶴」,究竟是某種語言的特色(如犍陀羅語、佛教混合梵語),還是因為讀音不清而造成誤解,都有待進一步澄清。不見得要將兩位學者的意見當作定論。

  1. 有網友認為此事發生在阿難臨涅槃前。阿難於世尊成等正覺時出生,世尊81歲入滅,阿難時年46歲,如阿難世壽為 98 歲,則此事發生於世尊涅槃後52年,地點在王舍城竹林園(竹林精舍)。

這不太可能,因為,王舍城近於世尊說法用語(或幾種說法用語之一),不可能產生將「udayabbaya」誤解成「udaka -baka 水 - 鶴」的變化。

這件事應該發生在「大犍陀羅區」,時間也會比阿難入涅槃晚得多。

=====
以下引自 Yuan Chuan, Su 臉書
=====

不少人應該聽過一個故事 [NandFn08-06-1] :有比丘將一首偈頌中的生滅法背誦成水白鶴(一說水老鶴),害得阿難尊者難過到入涅槃。

也許不少人會困惑,明明「生滅法」、「水白鶴」這兩個詞發音跟意思差這麼多,怎麼還會有人背錯。從漢語角度來看,「生滅法」、「水白鶴」確實是發音意思差異極大,不可能弄錯。

但從印度文化的角度來看,這樣的事情是有可能發生的。

這故事出自《根本說一切有部毘奈耶雜事》,根據記載,這位比丘當初背誦的偈頌應該是:

「若人壽百歲,不了於生滅;不如一日生,得了於生滅。」

這首偈頌至今仍可以在各部派的法句經都可以找到,對應回原文應該是,

梵語版本 Uv 24.6:

yac ca varṣaśataṁ jīved
apaśyann udayavyayam |
ekāhaṁ jīvitaṁ śreyaḥ
paśyato hy udayavyayam ||

或者犍陀羅語版本Dhp-G 19.13

ya ji vaṣaśado jivi
apaśu udakavaya |
muhutu jivida ṣevha
paśado udakavaya|| [NandFn08-06-3]


其中:

udayavyaya(梵語)或udakavaya(犍陀羅語)就是生滅法。

但因為在中亞一帶的中古印歐語(尤其是犍陀羅語跟混合梵語)發音常出現-k-, -y-混淆的現象 [NandFn08-06-2] ,再搭上西元後佛教經典梵語化,因此就出現以下的演變過程:

udayavyaya(俗語)
udakavaya(犍陀羅語)
udakavaka(犍陀羅語/佉盧體拼音)
udakabaka(梵語:水白鶴) [NandFn08-06-4]

換句話說,之所以有人將「生滅法」背誦成「水白鶴」,是佛教經典歷經上百年梵語化,出現錯誤的逆構。

當在中亞地區的根本說一切部僧團,有人把「生滅法」背誦成「水白鶴」造成爭議後,僧團將此一故事以阿難為主角記載在他們的經典中。 [NandFn08-06-5]

雖然故事的主角可能不是阿難,但這告訴人們,經典透過背誦的方式傳承也有背錯的時候,但因為僧團背誦經典是以多人分工背誦的方式傳承,故得以透過多人背誦比對的方式將某些人背錯的部分校正。

也因此,目前所流傳下來的各部派法句經中的這首偈頌正確無誤。

---------

又見水白鶴

(取材自 台語與佛典 法友飛鴻 286 ,2018年6月24日 星期日)

即使諾曼博士 K. R. Norman 和邵瑞祺 Richard Salomon 都提到「水白鶴」的故事,他們兩位只是簡單引述布臘夫 John Brough 的意見,並未作深入的跨語言文獻的解析;所以,歸根究柢還是要回到布臘夫 John Brough 的原著來。這裡我打算將這整段敘述翻譯作台灣國語來呈現原貌給此一小組的法友。

在正式翻譯之前,我先提一下布臘夫 John Brough 感到疑惑的地方,他「認為」漢譯強調的「白」字,這是一個其他文獻看不到的描述。

這要擺到漢語文脈和語境來看。

印度語系的偈頌並不一定是四句,也有六句或八句。印度語系偈頌並不規定一句要有幾個「字」(五言、七言、八言),而是規定每個 pada (相當於漢詩的句,但是仍然有其差異)依其「韻體、韻類 metrics, prosody (英文),chanda(巴利)」而對每一句 pada 有「多少音節」(例如:8 或 11 音節)、「長母音、短母音的次序」以及「每首詩有幾句」的規定。(這個 chanda 在《雜阿含1021經》被譯作「欲」,可以算是「誤譯」。《雜阿含1021經》卷36:「欲者是偈因,文字莊嚴偈,名者偈所依,造作為偈體。」(CBETA, T02, no. 99, p. 266, b9-10))

一般人對佛教偈頌的理解是,古代的譯師將印度語系的偈頌翻譯成漢語時,傾向於譯作「整齊的句式」而不刻意去押韻。也就是說,翻譯時將偈頌譯作四言四句、六句或八句(後來流行譯作五言四句或七言四句,所謂「四句偈」)。

其實,從後漢、三國時期的漢譯佛典來看,古代的譯師並未保持「整齊的句式」,也未保持「將一首詩譯作偶數句」(三句、五句、七句都出現過),絕大多數未押韻。即使有幾首偈頌出現押韻的現象,只是「巧合」,基本上,漢譯偈頌不押韻,不幸的是,就漢語文獻來說,構成「漢詩」的要素既不是「整齊的句式」,也不是「偶數句」,而是「押韻」。也就是說,漢譯佛典並未刻意將印度語系偈頌翻譯成完全符合漢詩的形式。

所以,在翻譯相當於巴利《法句經》113頌時,譯者可能將「生滅法、興衰法 udayabbayaṃ」當作「udaka-baka 水 - 鶴」,但是,在「整齊的句式」的要求之下,必需增加一個「襯字」來湊齊五個字。如果將 baka 理解為 crane 鶴、 heron 鷺絲,而不是作 heron 蒼鷺解釋,那麼加一個「白」字當襯字,是非常自然的事。就像將「鴿」演繹成「白鴿」,將「鴉」演繹成「烏鴉」。這是可以理解的作法。

漢語佛教文獻有時記作「水老鶴」或「水潦鶴」。

《人天眼目》卷1:「昔阿難夜經行次,聞童子誦佛偈:『若人生百歲,不善水潦鶴;未若生一日,而得決了之。」(CBETA, T48, no. 2006, p. 305, a18-20)。

《佛祖統紀》卷5:「阿難遊行宣化幾二十年,嘗至竹林中聞比丘誦偈:『若人生百歲,不見水老鶴;不如生一日,時得覩見之。」(CBETA, T49, no. 2035, p. 171, a18-21)。

布臘夫 John Brough 在書中提到這首偈頌的「藏譯版」走精得更為嚇人。如果布老爺子的藏文理解無誤,這首偈頌在藏文譯為:

「To live for a hundred years is certainly like a grey duck in the water; but a life lived all by oneself alone is happiness, like seeing a grey duck in the water. 活了一百歲確實就像水中的灰鴨;但是如果人一生都獨居則是幸福得像看到一隻水中的灰鴨一樣。」

藏譯的阿難正確的偈頌只留下難以了解義涵的半頌:

「To live for a hundred years is undoubtedly birth and death 壽命百歲無可置疑地就是生與死。」

二十世紀的西方學者普遍認為「藏譯佛教文獻比較忠於原文的用字和語法,幾乎可以用來還原翻譯前的印度文本」,布老爺子此處所舉的藏文偈頌的譯例,顯示那樣的主張只是一則神話。

====

翻譯:〈根本說一切有部的批評〉(45-48頁)

====

在根本說一切有部(的律書)敘述了一個有趣的插曲,顯示了敘述者知道有一種俗語(Prakrit)的法句經版本;雖然無法確定此處的文句指的就是今本的這首偈頌,我們認為毫無疑問地這指的就是這首偈頌的犍陀羅語版本,或從犍陀羅語版本翻譯得不準確的梵語版本。這個奇怪的故事提到阿難臨入滅之前,他偶然地聽到一位比丘如此地背誦一首法句偈頌:

「若人壽百歲,不見水白鶴;
 不如一日生,得見水白鶴。」

阿難告訴他說:「佛陀不是這麼說。這首偈頌應該是:

『若人壽百歲,不了於生滅;
 不如一日生,得了於生滅。』」

這位比丘將此經過回去跟他老師報告,老師回答說:

「阿難陀老闇,無力能憶持;
 出言多忘失,未必可依信。」

阿難再次遇到這位比丘時,發現他還在背誦原先錯誤的句子,阿難知道企圖去改正他錯誤的內容只是徒勞無功,因為所有能證實他的正確教導的長老比丘都已經入滅。因為了解自己無力護持佛法免於訛誤,阿難決定是他該入滅的時候到了。

可惜我們手上並沒有此一敘述的梵文版本,但是,無可置疑地我們可以利用現存的文獻重新構建此一文句,這首偈頌相當於巴利《法句經》113頌:
Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ.
如有人活了一百歲,而不了解生滅法,
不如只活了一日而了解生滅法。(113)

上半偈的俗語形式為(317頌):
ya ji vaṣa-śado jivi apaśu udaka-vaya.

如此故事只不過是用來彰顯對於一首誤傳的偈頌或至少是被認為誤傳的偈頌的訂正。如果這首偈頌在當時仍然是「俗語版本」的形式,那個字就不會讓背誦者認為是「water-heron 水-鶴」;而說一切有部(律)的作者就沒有正當理由去嘲諷失誤。相反地,很有可能這首偈頌(很可能在一些佉盧字體的抄本已經寫作 udaka-vaka(,正確應該是udayavyaya 或 udayabbaya)譯成梵文時被不經意地寫作 udaka-bakam) 而導致必需訂正。我們可以觀察到,虛構的故事背景不僅提供了權威的訂正者(阿難尊者)對此訛誤的批評,同時也意味著此一背誦訛誤一直未被發覺,一直到權威的訂正者已經過於年邁,而其記憶也被認為不可靠。如果這樣的訂正更早出現,毫無疑問地發生錯誤的部派無法辯解。

在藏文毘奈耶中,這個故事的另一版本值得被提出來,雖然這仍然是個訛誤的版本,它意味著較晚期的說一切有部(律)在錯誤的偈頌導入一個「精巧的細節 artistic elaboration」,而仍然出於俗語(或者可能是犍陀羅語)的背景。這首被批評的偈頌被描述為:

「To live for a hundred years is certainly like a grey duck in the water; but a life lived all by oneself alone is happiness, like seeing a grey duck in the water. 活了一百歲確實就像水中的灰鴨;但是如果人一生都獨居則是幸福得像看到一隻水中的灰鴨一樣。」

我們無需試著去決定藏譯對巴利「Ekāhaṃ(eka-aha 一日)」這個字的詮釋是失誤還是出自嘲弄(藏譯好像將此字解釋作「Eka-ahaṃ 孤獨-我」),但是前半偈幾乎可以確定是嘗試去改善第一個版本。藏譯似乎意味著將原先的梵文「apaśyann udaka-bakam 不見水鶴」(漢譯版本可能根據的梵文)改作梵文「avaśyam udake bakah 確實(是一隻)水鶴」的藏譯。這樣的改變不可能出自意外的失誤。在法句經寫本所用的字,作為否定意義的字首 a 其後跟著一個單子音,常被當作是一個字的正常字首,這個單子音有時會被當作「intervocalic 兩個母音之間」的(一般)子音。雖然這首偈頌之中的字是「apaśu」,這個字也有可能在其他時候的拼寫作「avaśu」;而且即使最初仍然認出這個字「apaśu」用的是「p」,從其他寫卷看到的熟悉現象(-p 和 -v 混淆,例如 apādana 和 avādana)會讓此類律本的訂正者認為原稿應該是「v」,而最終寫成「avaśyam 確實」。

很不幸的,阿難對該偈頌的訂正在藏文譯本中並未顯示任何作用,而後代的藏文閱讀者一定搞不清楚藏譯中阿難的偈頌會是什麼意義:

「To live for a hundred years is undoubtedly birth and death 壽命百歲無可置疑地就是生與死。」

這裡,此首嘲弄偈頌中的嘲諷用字「avaśyam 」,經由錯誤的引用而成為阿難偈頌的用字,而破壞整首偈頌的義涵。不管是來自這樣的緣故或另一個失誤,甚至更進一步整首偈頌只保存了上半頌而失去了下半頌,造成藏譯經文比漢譯時還在的原文詞句更短的現象。

這容易引人相信,根本說一切有部此處的批評是針對犍陀羅語法句經的經文,而且有可能真是如此。持平來說,這也有可能不是如此。不過,我們能合理地確認所批評偈頌的語言。

事實上,犍陀羅語不是俗語方言(Prakrit dialect)當中唯一會將 udaka 和 udaya 如此混淆的語言,因為俗語寫卷中 udaya 或 udaa 的拼寫對其他(俗語)方言來說可能代表兩個字的任一字,理論上這樣的拼寫可能會在改寫成梵文時被當作 udaka。
[NandFn08-06-1]

故事出自《根本說一切有部毘奈耶雜事》卷40:「時阿難陀與諸苾芻在竹林園。有一苾芻而說頌曰:

『若人壽百歲,不見水白鶴;不如一日生,得見水白鶴。』
時阿難陀聞已告彼苾芻曰:『汝所誦者,大師不作是語。然佛世尊作如是說:
「若人壽百歲,不了於生滅;不如一日生,得了於生滅。」
[NandFn08-06-2]
    1. Norman, A Philological Approach to Buddhism , pp 107-108
[NandFn08-06-3]

以上偈頌可以對應到Dhp 113:

Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ.
[NandFn08-06-4]J.Brough,The Gandhari Dharmapada (Buddhist Tradition) ,pp 45-48
[NandFn08-06-5]這故事應該是在西元後且在中亞發生,之所以這樣推論,是因為根據各部派律典記載,佛陀不允許用梵語背誦經典,且東印度也不使用犍陀羅語;至於佛教經典梵語化則是西元後才發生的事情。因此事發時不會在王舍城,且阿難也早已不在人世。故事中之所以有阿難與王舍城,應該是根本說一切有部想利用阿難的權威去強調背誦正確的重要性。
[LChnFn09-01]〔註09-01〕 原文 Maappama~n~netha 可作二義:一、Maa+appama~n~nati意為「莫輕視」;Maa+appa+Ma~n~nati則為「莫想少」之意。
[CFFn09-01]〔敬法法師註09-01〕 24 註釋: 母胎 於此是指人之母胎。
[MettFn09-01]

〔明法尊者註09-01〕 數數:ㄕㄨㄛˇ ㄕㄨㄛˇ,經常。

PS: 請參《法句經故事集》,九~二、 克制性欲 (偈 117) 。

[MettFn09-02]

〔明法尊者註09-02〕 曾經供養大迦葉尊者的女人,死後生忉利天,天女會單獨來經精舍為尊者服務,尊者認為不恰當。天女就在哭泣,被佛陀聽到,佛陀說︰「天女!我的兒子大迦葉是作防護的考量,而那些熱望作福者認為‘這是我們的利益’--考量了作福的受惠,作福則來世是快樂的。」

PS: 請參《法句經故事集》,九~三、 女天神照顧大迦葉尊者 (偈 118)。

[MettFn09-03]〔明法尊者註09-03〕 莫輕於小 ︰Mappamaññetha:1. Ma+appamaññetha莫輕視。2.Ma+appa+maññetha莫想少。
[MettFn09-04]

〔明法尊者註09-04〕 有位比丘每次從精舍拿椅、凳使用後,就把它留在外面,任日曬雨淋。其他比丘責備他的粗心大意時,他就反駁:「這只是小事,而且我又不是故意的。」所以,他依然故我。佛陀知道他的習性後,就告誡他。

PS: 請參《法句經故事集》,九~五、 粗心大意的比丘 (偈 121)。

[MettFn09-05]〔明法尊者註09-05〕 愛生避毒品 :愛惜生命則需避開毒害的物品。
[MettFn09-06]

〔明法尊者註09-06〕 舍衛城有一位摩訶達那富商(Mahādhanavāṇija),一群搶匪計劃搶劫他,卻苦無下手機會,當他們打聽到摩訶達那將裝滿貴重商品的五百車子外出時,就先在路上埋伏。摩訶達那抵達搶匪躲藏的森林外圍時,準備停留幾天之後再上路。這些搶匪知道後,就準備動手搶劫。摩訶達那知道之後,便決定折回,搶匪探聽到車隊要返回,就埋伏回去的路上。這時候,摩訶達那得到通風報信,就改變主意,決定在村子裡停留幾天,同行的眾多比丘因此就先回舍衛城,並向佛陀報告此事。佛陀說出此偈。

PS: 請參《法句經故事集》,九~七、 危險的旅程 (偈 123)。

[MettFn09-07]

〔明法尊者註09-07〕 某日早上,獵人可可(Koka)去打獵。在路上,他遇見一位比丘正在托缽。他認為這是不祥的預兆,當天,他真的什麼也沒獵到。回程,他又遇到那位比丘托缽回來。他一時憤怒,就放獵狗追咬比丘,還好這比丘跑得快,爬上樹,獵狗咬不到他,獵人就用弓箭頭去刺他的腳底,比丘疼痛,無法拉住袈裟,袈裟就滑落下來,正好罩在樹下的獵人。群狗以為比丘掉下來,便撲上去狂咬,獵人因此被狗咬死。比丘疑惑他是否有破沙門戒體(samaṇabhāvo),佛陀說:「你沒破沙門戒體,不須為獵人的死負責。」

PS: 請參 125 典故-- 獵人鉤葛的今世和前生 ;或《法句經故事集》,九~九、 獵人被自己的獵狗攻擊 (偈 125)。

[dhp-a-118-note]

「善業多,必受樂報」或有標(點)譯為:「善業多必受樂報。」

了參 法師 譯:當喜於作善;積善則受樂。

敬法 法師:他應該樂於造福,累積福導致快樂。

悟醒 譯:若人作善已,應復重重作;應喜於作善,積善受快樂。 (漢譯南傳大藏經, CBETA 電子佛典集成 » 南傳 (N) » 第 26 冊 » No.0009 » 法句經 ; N26, no. 0009, p.25, a05)

[dhp-a-121-note]或譯:小覷。
[dhp-a-126-note1]眾生若墮入四惡趣,受報之後,仍可能因為過去的善業往生善趣。
[NāradaFn09-01](Ven. Nārada 09-01) There should be no delay in doing good deeds. One must avail oneself of every opportunity to do good. Such good actions redound to one's eternal happiness. Every effort also should be made to control the mind as it is prone to evil. The impure mind rejoices in evil thoughts.
[NāradaFn09-02](Ven. Nārada 09-02) Pāpa, evil, is that which defiles one's mind. It is that which leads to woeful states. "Sin", purely a Christian term is not a good English equivalent for pāpa. What is associated with the three immoral roots such as lust (rāga), anger (dosa), and delusion (moha) is evil. There are ten kinds of evil. They are killing, stealing, and sexual misconduct (which are committed by deed); lying, slandering, harsh speech, and frivolous talk (which are committed by word); and covetousness, ill-will, and false views (which are committed by mind).
[NāradaFn09-03](Ven. Nārada 09-03) Puñña, merit is that which cleanses the mind. Kusala is another term for puñña. There are ten kinds of meritorious deeds. See notes on vv. 42, 43.
[NāradaFn09-04](Ven. Nārada 09-04) A wicked person may lead a prosperous life as the result of his past good deeds. He will experience happiness owing to the potentiality of his past good over the present evil, a seeming injustice which often prevails in this world. When once, according to the inexorable law of kamma, his evil actions fructify, then he perceives the painful effects of his wickedness.
[NāradaFn09-05](Ven. Nārada 09-05) A virtuous person, as often happens, may meet with adversity owing to the potentiality of his past evil actions over his present good acts. He is convinced of the efficacy of his present good deeds only when, at the opportune moment, they fructify, giving him abundant bliss. The fact that at times the wicked are prosperous and the virtuous are unfortunate is itself strong evidence in support of the belief in kamma and rebirth.
[NāradaFn09-06](Ven. Nārada 09-06) Māppamaññetha in most texts.
[NāradaFn09-07](Ven. Nārada 09-07) That is, for one who has no evil intention.
[NāradaFn09-08](Ven. Nārada 09-08) According to Buddhism there are four kinds of birth - namely: egg-born (aṇóaja), womb-born (jalābuja), moisture-born (saṃsedaja) and spontaneous birth (opapātika).
[NāradaFn09-09]

(Ven. Nārada 09-09) Niraya = ni + aya = devoid of happiness. There are four kinds of niraya - namely: woeful state (apāya), the animal kingdom (tiracchānayoni), the plane of Petas (petayoni) and the plane of Asura-demons (asurayoni).

None of these states is eternal. According to their evil kamma beings may be born in such woeful states. Departing from those states they may be born in blissful states according to their past good kamma.

[NāradaFn09-10](Ven. Nārada 09-10) Sagga = su + agga = full of happiness. In the sense-sphere (kāmaloka) the human plane and the six celestial planes are regarded as blissful states. They too are not eternal.
[NāradaFn09-11](Ven. Nārada 09-11) Arahants, after death, are not born any more, but attain Parinibbāna.
[NāradaFn09-12](Ven. Nārada 09-12) The Buddhist law of moral causation cannot be bribed, nor can one escape the evil consequences of kamma by seeking refuge in any place on earth. No god, not even a Buddha, can intervene in the operation of kamma.
[ThaniSFn-V121-122](1, 2) (Ven. Thanissaro V. 121-122) "('It won't amount to much')": reading na mattam agamissati with the Thai edition. Other editions read, na mantam agamissati, "It won't come to me."
[ThaniSFn-V126](Ven. Thanissaro V.126) Heaven and hell, in the Buddhist view of the cosmos, are not eternal states. One may be reborn on one of the various levels of heaven or hell as the result of one's kamma on the human plane, and then leave that level when that particular store of kamma wears out.
[DLMBSFn-V116]

(DLMBS Commentary V116) In Sāvatthi there lived a poor brahmin with his wife. They had only one piece of outer garment, so only one of them could go out at one time. They were lay disciple of the Buddha and wanted to hear as many of his discourses as possible. So the brahmin would go to the monastery at night and his wife during the day. Once the brahmin was listening to the Buddha and he felt very strong wish to perform meritorious deeds. He wanted to offer his only piece of cloth to the Buddha. But he realized that he and his wife would have nothing to wear then. So his mind wavered and he hesitated. Finally during the last hours of the night he offered his cloth to the Buddha, saying, "I win!"

The king of Kosala, Pasenadi, was also present, and when he heard the brahmin he sent messengers to ask why he shouted, "I win!" When he learned the brahmin's story, he was very much impressed and decided to give him a reward. He ordered the brahmin be offered a new piece of cloth. The brahmin gave that piece also to the Buddha. The king gave him two pieces of cloth, which were again offered to the Buddha. Pasenadi again doubled the number of clothes; the brahmin again gave them to the Buddha. So at the end the king gave him thirty-two pieces of cloth, the brahmin kept one for himself, one for his wife, and remaining thirty he again offered to the Buddha.

The king was so much impressed that he decided to reward the brahmin further. He gave him two pieces of very expensive velvet cloth. The brahmin made two canopies out of them, kept one for himself and his wife and the second one he offered to the Buddha. The king then saw the canopy in the monastery and realized that the brahmin has done a meritorious deed again. So he decided to reward him even more.

Some monks wondered how it was possible that in this case a good deed brings good results so quickly. The Buddha replied, that had the brahmin offered his garment immediately when the idea occurred to him, his reward would have been much greater. He then added this verse, saying that if one wants to perform meritorious deeds, one should do so quickly, without hesitation. If one thinks about it too long, then maybe it becomes impossible to do anything at all, because the mind delights in evil.

[DLMBSFn-V117](DLMBS Commentary V117) There was a monk named Seyyasaka. He was not satisfied with his life as a monk. He had a habit of masturbating. When the Buddha heard about this, he admonished the monk for giving in to his desire for sensual pleasures. He made a new rule for the community of monks and nuns to abstain from such acts. He then added this verse, saying that one should not perform evil again and again, because such behavior leads to much suffering.
[DLMBSFn-V118]

(DLMBS Commentary V118) Venerable Mahākassapa once stayed in a cave, practicing meditation for seven days. When he arose from his meditation he wanted to give somebody a chance to gain merit by offering him food. He saw a young girl cooking meal. So he stood by her door looking for almsfood. She saw him and happily offered him some food, wishing that the merit gained offering might help her to realize the truth.

After some time she was bitten by a snake and died. She was reborn as a goddess in Tavatimsa heaven.

She understood that she was reborn there only because of the merit gained by offering almsfood to Kassapa. She wished to continue doing good deeds. So every morning she would come to the monastery, sweep the floor and fill the water-pots. At first Kassapa thought that some diligent young novice was doing this service, but later he found out that a goddess performed them all. He advised her not to come to the monastery too often, because people might start talking, if they saw her often there. She was quite upset and begged him not to destroy her chances for gaining more merit.

The Buddha heard her and supported Kassapa's opinion. He told her that although performing good deeds was very pleasant, she should not continue coming to the monastery every day.

[DLMBSFn-V119]

(DLMBS Commentary V119) One of the most famous benefactors of the Buddha was Anāthapindika from the city of Sāvatthi. He built the Jetavana monastery and regularly donated food and other requisites to the community of the Buddha's followers. By doing so, he gave away most of his wealth and became poor. The guardian spirit of his house came to him and told him to stop donating for some time, make money, become rich again, and then continue giving. Anāthapindika told the spirit to leave his house for saying such things.

The guardian spirit went to see Sakka, the king of the gods, and asked him what should he do to get pardon from Anāthapindika. Sakka told him that there was some money Anāthapindika loaned to others and did not collect it back yet. He also pointed to the guardian spirit some wealth buried by Anāthapindika's ancestors. The spirit collected all those riches and brought them to Anāthapindika’s house.

Anāthapindika then permitted the spirit to enter the house and continue living there. The Buddha learned about this story and told them these two verses (DhP 119 and 120). Even though the good person can come to misfortune sometimes, the results of his good deeds will come sure enough - and so will the results of evil deeds of a bad person, even though for some time he might enjoy luck and happiness.

[DLMBSFn-V120]

(DLMBS Commentary V120) The story for this verse is identical with the story for the previous verse.

Sometimes it seems that people, who are committing evil deeds are lucky and enjoy happy life, whereas those, who are good and perform only meritorious deeds suffer the most. But at the end, the results of the deeds will ripe and when the time comes to that, the evildoer will finally receive the fruit of his evil deeds and the good person will be able to see the results of his beneficial actions.

[DLMBSFn-V121]

(DLMBS Commentary V121) A certain monk would use a piece of furniture for some time and then leave it outside in the monastery yard, exposing it to sun and rain. Other monks tried to admonish him, but he always said only that it is not his intention to destroy the things, and that no serious harm was actually done.

When the Buddha found out about this, he sent for the monk and told him this verse, saying that one should not disregard evil, however small, because a hundred small evils is actually equal to one big evil. Moreover, if one gets used to small evils, a bad habit is established, and a great evil then does not seem so terrible to such a person.

[DLMBSFn-V122]

(DLMBS Commentary V122) A certain man from the city of Sāvatthi wanted to give in charity. Especially he wanted to get others to do so. He invited the Buddha with monks for meal the next day. He went around his neighbors and asked them to contribute if they want to participate in the almsgiving. One rich man thought that this man does not have enough money to do it himself and he was unhappy about this. So he contributed only a little amount of food. His contribution was kept separately and was not put together with the food that others contributed. The rich man thought that the man wanted others to know, that he, the rich man, has given only such a little amount. So the next day he sent a servant over to the house, where the alms were being given, and told him to observe everything.

The servant told the rich man, that his food was distributed in very small amounts into everything. This was done, so that the rich man would gain a lot of merit. But he did not understand it and the next day he went to the man's house, intending to kill him if he dared to reveal that he offered so little.

But the man told him the true reason of his action. The rich man realized his evil thoughts and apologized to the man. The Buddha heard this and told the rich man this verse, saying that we should not disregard good deeds, even if they seem small. Someday, doing of good deeds will become a habit, and thus we can perform a big good deed.

[DLMBSFn-V123]

(DLMBS Commentary V123) In Sāvatthi there lived a rich merchant named Mahā Dhana. A group of robbers wanted to rob him. Mahā Dhana decided to make a journey with a lot of valuable merchandise. He invited some monks who wanted to go on the same journey to go with him. The robbers hid themselves in a forest and waited for Mahā Dhana's caravan. But Mahā Dhana found out about their plan and decided to stop just in front of the forest and wait for the robbers to leave. When they did not do so, Mahā Dhana decided to go back home. The robbers found out and planned to attack him on the return journey. Some people told Mahā Dhana about this and so he stopped in the village and stayed there for some time.

The monks returned back to Sāvatthi and told the Buddha what happened. Buddha told them this verse, saying, that a merchant is wise to keep away from the journey full of robbers. Also one who wants to live better keep away from poison. And those, who want to attain Awakenment, should avoid evil.

[DLMBSFn-V124]

(DLMBS Commentary V124) A daughter of a rich family once lived in Rājagaha. She was very wise and understood the Dharma - she had attained the first stage of Awakenment. Once she met a hunter named Kukkuṭa Mitta and they fell in love. They got married and had seven children. After many years, all the children got themselves married.

Once the Buddha walked past one of Kukkuṭa Mitta's traps and he sat under a tree not far away and rested. Kukkuṭa Mitta came, saw the footsteps, but he saw no animal. So he thought that somebody stole his animal from the trap. Seeing the Buddha close, he took him to be that person. He became very angry and wanted to kill the Buddha. He took his bow and arrow, but as he was about to shoot he became immobilized just like a statue. His children came next and saw what happened to their father. They too took bows and arrows and tried to shoot the Buddha, only to become "statues" themselves. When they did not return in time, the hunter's wife went to the forest to look for them. When she saw what happened, she shouted to them, "Don't kill my father!"

The hunter and his children thought that the Buddha was her real father and they ceased hating him. Immediately they were able to move again. The woman told them to put down their bows and arrows and when they did so, the Buddha expounded the Dharma. At the end of the discourse, all of them also attained the first stage of Awakenment.

The Buddha went back to the monastery and told the monks the story. Some monks wondered how the woman, having already reached the first stage of Awakenment, could help her husband to take lives of animals. The Buddha replied with this verse, saying that if one has no intention to commit evil, no bad karma is actually created.

[DLMBSFn-V125]

(DLMBS Commentary V125) A hunter named Koka was leaving the city to hunt with his dogs. He met a monk who was entering the city to obtain some almsfood. The hunter took this for a bad sign and thought that that day he wouldn’t catch any animal. And that also happened - he did not get anything. Angry he went back home. On entering the city he met the same monk who obtained his food and was returning to the monastery. The hunter became so angry that he sent his dogs to kill the monk. But he climbed a tree and the dogs were unable to reach him. The hunter took an arrow and pricked the monk's feet with it. The monk was in pain and his robe fell down.

It just happened that the hunter was standing directly bellow. The robe fell onto him. His dogs thought that the monk fell down and attacked him. The monk threw some branches down and only then the dogs realized that they attacked their own master and ran away. The monk climbed down and found out that the hunter was already dead.

When he returned to the monastery, he went to see the Buddha, because he felt responsible for the hunter's death. But the Buddha told him that he was not responsible at all. Only hunter himself and his foolish actions caused him the untimely death. The Buddha then added this verse, saying that whoever wants to harm an innocent, calls evil on himself. Just like trying to throw dust against the wind - it will just come back and fall upon the very person who threw it.

[DLMBSFn-V126]

(DLMBS Commentary V126) In the city of Sāvatthi once lived a gem polisher. He has been giving almsfood to a certain monk for the last twelve years. One day, the gem polisher was carrying a piece of meat when a messenger for the king arrived, giving him a piece of gem that the king wanted to be cut and polished. The gem polisher took the gem with his hands bloody from the meat, put it on the table and went to wash his hands.

The family had a pet bird. When it saw the gem covered with blood, it took it for a piece of meat and ate it. When the gem polisher returned, he did not see the gem anywhere. He asked everybody, but nobody knew anything. At the end he also asked the monk, who was also present. The monk replied that he did not take the gem.

The gem polisher was convinced, that the monk was lying and decided to inflict torture on him. Even though his wife discouraged him from this action, saying that this monk was an Arahant and their teacher for so many years, the gem polisher paid no attention. He tied the monk up and beat him with a stick.

The monk started to bleed all over his body and the bird came over again, drawn by the blood. The gem polisher was angry and kicked the bird, killing it instantly. Only then did the monk reveal that the bird ate the gem. The gem polisher cut the bird open and indeed found the gem inside.

Immediately he untied the monk and asked for forgiveness. The monk replied that he feels no hatred towards him and even agreed to continue coming to his house for almsfood. Only after this he would not enter the house - just stay by the door.

Soon after, the monk died from his injuries and reached the final Nirvana. The bird was born as the gem polisher's son. When the gem polisher died he was born in hell and his wife in heaven, because she spoke against beating of the innocent monk.

[DLMBSFn-V127]

(DLMBS Commentary V127) Three groups of monks were traveling from far away to see the Buddha. On the way strange things happened to them.

The first group stayed in a village on their way. Some people were cooking meal when their hut caught fire and burned. A crow was flying over the place, got caught in the fire and died.

When they met the Buddha, he told them this story. One farmer had a very lazy ox. It would not work, it would only lie down, eat and sleep. The farmer once got so angry, that he put a rope around the neck of the animal and set fire to it. So the ox died. Because of this, the farmer was reborn as a crow and died in the fire himself.

The second group took a boat. In the middle of the ocean the ship would not suddenly move. They searched for the unlucky person, who is causing this to happen. Three times lots were drawn and three times it fell on the captain's wife. So at the end they tied a pot of sand to her neck and drowned her. The ship then continued to the port safely and the monks got to see the Buddha.

He told them, that once there was a woman who had a pet dog. The dog would follow her everywhere; it just would not stay away even for a moment. Some people were making fun of her. So she felt ashamed, tied a pot of sand around the dog's neck and drowned it. Because of this, she was reborn as that unlucky woman who was drowned by other people.

The third group of seven monks stayed in a cave overnight. In the middle of the night a big rock fell from the mountain above and blocked the entrance into the cave. People discovered them in the morning and tried to move the rock, but they were unable to do it. Only on the seventh day they moved the rock away and the monks were free.

To them the Buddha related the story of seven cowherds who chased an iguana into a mound and for fun closed all the entrances. They let the iguana out only after seven days. So in this life they were reborn as the seven monks who were trapped in the cave for a week.

At the end the Buddha said this verse, saying that one can never escape the consequences of evil deeds. They will find us anywhere, nobody can hide from them, even in the air, ocean or in a cave - the consequences will befall us surely.

[DLMBSFn-V128]

(DLMBS Commentary V128) Buddha had also some enemies. One of them was his own cousin Devadatta who wanted to take the Buddha's place in the Community. Devadatta's father was king Suppabuddha. He was also an enemy of the Buddha, because the Buddha married Suppabuddha's daughter, Yasodhara, and later left her and became a monk.

When the Buddha came for almsfood to his place, the king got drunk and blocked the way. He refused to make way for the Buddha. The Buddha turned around and went back, saying to the monks that the king make a bad karma by refusing to make way for a Buddha and would have to face the consequences very soon.

Suppabuddha wanted to prove the Buddha wrong, so he paid special attention to his deeds and also instructed his servants to protect him very carefully. But on the seventh day he heard his horse neighing loudly and kicking about. He wanted to handle the horse and went down to the stable. He fell down the stairs and died immediately.

The Buddha remarked that one can not escape death no matter how one tries, no matter where on hides.


校註:

[NandFn09-01]〔Nanda 校註09-01〕 請參《法句經故事集》,九~一、 一位窮苦婆羅門的慷慨奉獻 (偈 116)。
[NandFn09-02](1, 2) 〔Nanda 校註09-02〕 請參《法句經故事集》,九~四、 給孤獨長者與守護神祇 (偈 119~120)。
[NandFn09-03]〔Nanda 校註09-03〕 請參 122 典故-- 貓足富翁的故事 ;或《法句經故事集》,九~六、 供養少的富翁 (偈 122) 。
[NandFn09-04]〔Nanda 校註09-04〕 請參《法句經故事集》,九~八、 獵人全家領悟佛法 (偈 124)。
[NandFn09-05]〔Nanda 校註09-05〕 請參 126 典故-- 珠寶商與諦舍長老 ;或《法句經故事集》,九~十、 首飾工匠毆打無辜的比丘 (偈 126)。
[NandFn09-06]〔Nanda 校註09-06〕 請參《法句經故事集》,九~十一、 惡報無法逃避 (偈 127)。
[NandFn09-07]〔Nanda 校註09-07〕 請參《法句經故事集》,九~十二、 善覺王阻擋佛陀的去路 (偈 128)。
[LChnFn10-01]〔註10-01〕 「刀杖」(Danda)亦可譯為「刑罰」。
[LChnFn10-02]

〔註10-02〕 以下四頌連貫。

PS: 另參:原始佛典選譯(顧法嚴)(慧炬) p.121_127

[LChnFn10-03]〔註10-03〕 依各種註釋:為諸漏已盡的阿羅漢。
[LChnFn10-04]〔註10-04〕 前面的「失財」是部分的;這裡是說全部破滅。
[LChnFn10-05]〔註10-05〕 此頌是敘述種種的苦行。全頌之意是說作此等無益苦行,不會獲得清淨涅槃的。
[LChnFn10-06]〔註10-06〕 這是一種特別的蹲踞法;兩腳前後參差地站著,其人把身體蹲下來,然後把後一隻腳跟微微的昇起,前一隻腳跟則依然著地,如是動作,至其股憩息於小腿上,而腿部則離地大約六吋的光景;並其肘放於膝上以平衡其自己。佛教徒或僧侶向諸大德敬禮或請法白詞的時候,也採取這種形式;不過不以此為修行法。此即舊譯之「右膝著地」,或稱為「胡跪」。
[LChnFn10-07]〔註10-07〕 「必然」(Niyata),據註釋為四果之道。
[LChnFn10-08]〔註10-08〕 即知與行具足。
[MettFn10-01]〔明法尊者註10-01〕 刀杖 :daṇḍa,亦作刑罰。
[MettFn10-02]〔明法尊者註10-02〕 ㄉㄨㄛˋ:測量。原文為:upamaṁ(譬喻)。
[MettFn10-03]

〔明法尊者註10-03〕 在竹林精舍,17位(為一群的)比丘正在清掃住處,準備住下,剛來的較年長的六位比丘也想住下,但被17位比丘拒絕,因此被六比丘打到大哭。

PS: 請參《法句經故事集》,十~一、 為了塔而爭吵的比丘 (偈 129)。

[MettFn10-04]

〔明法尊者註10-04〕 在竹林精舍,17位(為一群的)比丘正在清掃住處,準備住下,剛來較年長的六位比丘也想住下,雙方有衝突,六位比丘舉手作示威狀,佛陀制定比丘不可以舉手作示威狀。129-130偈的因緣記錄在《律藏》Vin.Pāci.IV,146~7. Bhikkhu Pāci.74.(=Bhikkhunī P 152);Bhikkhu Pāci.75.(=Bhikkhunī P 153)

PS: 請參《法句經故事集》,十~二、 比丘爭吵 (偈 130)。

[MettFn10-05](1, 2)

〔明法尊者註10-05〕 有一次,佛陀到舍衛城托缽途中,遇見幾位年輕人用棍子打鼠蛇(gharasappajātika;Ptyas)。佛陀問︰「你們在做什麼?」他們說︰「我們在打蛇。」佛陀問︰「為什麼?」他們說︰「大德!我們怕被蛇咬。」「你們自己想要幸福,但是這種打殺的行為,無論投生到何處,你們都不會得到幸福;如果自己熱望幸福,就不應該打殺別人。」佛陀接著說出此偈。

PS: 請參《法句經故事集》,十~三、 鞭打蛇的年輕人 (偈 131~132)。

[MettFn10-06](1, 2)

〔明法尊者註10-06〕 君達達那長老(Koṇḍadhānatthera)出家以來,身旁總是跟著一個女子幻像,但他自己卻看不見。佛陀跟他:「過去世時,你是個天神,當時,你卻喬裝成為女子,故意作弄兩位要好的比丘,跟隨其中的一位,造成他們的誤會。犯下這惡業,今生才會有女子的幻像的果報。」

PS: 請參《法句經故事集》,十~四、 君達那比丘與女子幻像 (偈 133~134)。

[MettFn10-07]

〔明法尊者註10-07〕 佛陀對毘舍佉及參加布薩的女人說:「毘舍佉!有情一旦出生,等於手中有杖者、牧牛者(等,身份),接近生、老,接近老、病,接近病、死,(最後)死亡的召喚,如斧斬,斬命;雖然這樣人們仍然留戀輪迴,渴望輪迴。」

PS: 請參《法句經故事集》,十~五、 祈福的女性 (偈 135)。

[MettFn10-08]

〔明法尊者註10-08〕 大目犍連尊者與勒叉那尊者下山時,大目犍連尊者見到一隻人面蛇身的 餓鬼,大目犍連尊者微笑。這餓鬼在迦葉佛時為殘酷的小偷,他多次放火燒毀迦葉佛的精舍。

PS: 請參《法句經故事集》,十~六、 惡有惡報 (偈 136) 。

[MettFn10-09](1, 2, 3, 4)

〔明法尊者註10-09〕 137-140偈為大目犍連尊者為人所害的故事。他已被打殺,未般涅槃前還運用神通出現在佛陀的面前,向佛陀告別。他被殺是因為他過去世曾曾受妻子的慫恿而有殺瞎眼父母之舉,因有未遂之業,此生還在償舊業。

PS: 請參《法句經故事集》,十~七、 大目犍連尊者死得不是時候 (偈 137~140)。

另,偈頌 137~140 可參:原始佛典選譯(顧法嚴)(慧炬) p.121_127

[MettFn10-10]〔明法尊者註10-10〕 蹲踞住 :ukkuṭika,兩腳前後參差的蹲跪。古譯作「右膝著地」、「胡跪」。 DhA.︰ Ukkuṭikappadhānanti ukkuṭikabhāvena āraddhavīriyaṁ.( 努力蹲踞 ︰發勤精進地在在蹲踞。)
[MettFn10-11]

〔明法尊者註10-11〕 從前在舍衛城中有一位富翁巴富斑迪卡(Bahubhaṇḍika),他的太太去世後,他決定出家,出家前他先蓋精舍,出家後儲存食物,請僕人煮飯,養尊處優。當佛陀告誡他,他卻發脾氣,就把袈裟脫掉。佛陀又告誡他這樣做就失去慚愧心,他明白自己錯了,並且請求原諒。

PS: 請參《法句經故事集》,十~八、 富有的比丘 (偈 141)。

[MettFn10-12]

〔明法尊者註10-12〕 婆羅門、沙門、比丘 都是指阿羅漢。本偈說山達迪大臣(Santatimahāmatta)聽完佛陀說法後,就證得阿羅漢果。但不久就入滅了。當時他還穿著在家人的衣服。諸比丘問佛陀:「他究竟是比丘呢?還是婆羅門?」「他既可稱之為比丘,也可以稱為婆羅門。」

PS: 請參《法句經故事集》,十~九、 證涅槃的優婆塞 (偈 142)。

[MettFn10-13]〔明法尊者註10-13〕 明行足 :sampannavijjācaraṇā。明:vijjā,智慧;行:caraṇā,德行(戒律)。 具足智慧與德行。
[MettFn10-14](1, 2)

〔明法尊者註10-14〕 阿難尊者見到卑盧帝沙(Pilotikatissa)舊衣服乞討食物,就問他是否願意出 家。他馬上答應了,他就把舊衣服放在一棵樹下,就去出家。出家後,他對比丘的生活不滿,想還俗。每次生起這種念頭的時候,他就到那棵樹下去,並且譴責自己:「不知羞恥!你還想還俗,穿舊衣,拿這盤子去過乞討生活啊!」這樣自責之後,他的不滿就消失了。其他比丘問他為什麼經常到那棵樹下?他告訴他們:「我去親近我的老師(ācariya)。」後來,他觀察舊衣服,清楚五蘊的真相,而證得阿羅漢果,之後,他就不再去那棵樹下了。其他比丘問他:「你現在怎麼不再去找你的老師了呢?」他回答說:「我以前去找老師,是因為有需要,但現在已經不需要了!」眾比丘就去問佛陀,佛陀告訴他們:「卑盧帝沙已經證得阿羅漢果了。」本則故事跟379-380偈的犁家長老(Naṅgalakulatthera)的故事-- 二十五~十、 執著於老舊的衣服 雷同。

(cf. S.1.18./i.7) (《雜阿含578經》、《別譯雜阿含163經》)

PS: 請參《法句經故事集》,十~十、 年輕比丘和破舊的衣服 (偈 143~144)。

[dhp-a-130-note]請參考故事「 為了塔而爭吵的比丘 」Dhp. 129
[dhp-a-137-note](1, 2, 3, 4) 指阿羅漢。
[NāradaFn10-01](Ven. Nārada 10-01) Na haneyya na ghātaye = na pahareyya na paharāpeyya (Commentary).
[NāradaFn10-02](Ven. Nārada 10-02) One who follows this exemplary practice, even though not yet having attained Nibbāna, is regarded as having attained Nibbāna.
[NāradaFn10-03](Ven. Nārada 10-03) Here the herdsman resembles decay and death.
[NāradaFn10-04](Ven. Nārada 10-04) The cattle resemble life.
[NāradaFn10-05](Ven. Nārada 10-05) The pasture ground resembles death.
[NāradaFn10-06](Ven. Nārada 10-06) Namely: the Arahats who are weaponless and innocent.
[NāradaFn10-07](1, 2, 3) (Ven. Nārada 10-07) That might cause death.
[NāradaFn10-08](1, 2, 3) (Ven. Nārada 10-08) Loss in business transactions, loss of wealth etc.
[NāradaFn10-09](Ven. Nārada 10-09) Gymnosophism is still practised in India. External dirtiness is regarded by some as a mark of saintliness. The Buddha denounces strict asceticism confined to such externals. The members of His celibate Order follow the middle path, avoiding the extremes of self-mortification and self-indulgence. Simplicity, humility, and poverty should be the chief characteristics of bhikkhus as much as cleanliness.
[NāradaFn10-10](Ven. Nārada 10-10) Unwashed matted hair is regarded by the foolish as a mark of holiness.
[NāradaFn10-11](Ven. Nārada 10-11) The non-cleansing of teeth, smearing the body with mud, etc.
[NāradaFn10-12](Ven. Nārada 10-12) Fasting alone does not tend to purification. The bhikkhus too fast daily between midday and the following dawn.
[NāradaFn10-13](Ven. Nārada 10-13) Sleeping on the ground. Bhikkhus only avoid luxurious and high couches.
[NāradaFn10-14](Ven. Nārada 10-14) Through not bathing.
[NāradaFn10-15](Ven. Nārada 10-15) Rubbing the body with ashes is still practised by some ascetics.
[NāradaFn10-16](Ven. Nārada 10-16) Continually sitting and wandering in that posture.
[NāradaFn10-17](Ven. Nārada 10-17) With regard to the Buddha, Dhamma, Sangha, etc.
[NāradaFn10-18](Ven. Nārada 10-18) Niyata. The four Paths are: Sotāpatti (Stream-Winner), Sakadāgāmi (Once-Returner), Anāgāmi (Never-Returner) and Arahatta (Worthy).
[NāradaFn10-19](Ven. Nārada 10-19) Mrs. Rhys Davids: "Walking in God", a very misleading phrase, totally foreign to Buddhism. The commentarial explanation is seññhacariya - highest conduct.
[NāradaFn10-20](Ven. Nārada 10-20) Absolutely harmless towards all.
[NāradaFn10-21](Ven. Nārada 10-21) Because he has cast aside impurities.
[NāradaFn10-22](Ven. Nārada 10-22) Samaṇa, because he has cleansed himself of all impurities.
[NāradaFn10-23](Ven. Nārada 10-23) Bhikkhu, because he has destroyed passions.
[NāradaFn10-24](Ven. Nārada 10-24) A gaily decked minister, stricken with grief, listened to the Buddha, seated on an elephant. On hearing the discourse, he realized Arahantship. Simultaneous with his realization his death occurred. The Buddha then advised his followers to pay him the respect due to an Arahant. When the bhikkhus questioned him how the minister could have attained Arahantship in such elegant dress the Buddha uttered this verse to show that purity comes from within and not from without. In striking contrast to the former this verse clearly indicates the Buddhist view of a holy person. It is not the apparel that counts but internal purity.
[NāradaFn10-25](Ven. Nārada 10-25) A self-respecting bhikkhu or layman, when obsessed with evil thoughts, tries to eradicate them there and then. This verse indicates that such persons are rare.
[NāradaFn10-26]

(Ven. Nārada 10-26) Vijjācaraṇa. Eight kinds of Knowledge and fifteen kinds of Conduct.

The eight kinds of Knowledge are: (1) Psychic Powers (iddhividha), (2) Divine Ear (dibba-sota), (3) Penetration of the minds of others (ceto-pariya-ñāṇa), (4) Divine Eye (dibba-cakkhu), (5) Remembrance of former births (pubbe-nivāsanussati), (6) Extinction of corruptions (āsavakkhaya), (7) Insight (vipassanā) and (8) Creation of mental images (manomayiddhi).

The fifteen kinds of Conduct are:- Moral restraint, sense-restraint, moderation in eating, wakefulness, faith, moral shame, moral dread, great learning, energy, mindfulness, wisdom and the four Jhānas.

[NāradaFn10-27](Ven. Nārada 10-27) Cf. v. 80.
[ThaniSFn-V143]

(Ven. Thanissaro V.143) Some translators have proposed that the verb apabodheti, here translated as "awakens" should be changed to appam bodheti, "to think little of." This, however, goes against the sense of the verse and of a recurrent image in the Canon, that the better-bred the horse, the more sensitive it is even to the idea of the whip, to say nothing of the whip itself. See, for example, A 4.113.

The question raised in this verse is answered in SN 1.18:

Those restrained by conscience
 are rare —
those who go through life
 always mindful.
Having reached the end
 of suffering & stress,
they go through what is uneven
    evenly;
 go through what is out-of-tune
    in tune.
[VaradoFn-V129](Ven. Varado V. 129) Verse 129: ghataye can mean either 'kill' or 'cause to be killed'. See PED under ghateti and hanati.
[DLMBSFn-V129]

(DLMBS Commentary V129) One group of monks was cleaning a certain building in the Jetavana monastery. They intended to stay there. When they were in the middle of cleaning, another group of monks arrived there and wanted them to give the building over to them. They felt that as they were more senior monks, they should have the right to choose.

But the first group did not agree to that and insisted on keeping the building to themselves. The monks from the second group beat them up till the monks cried in pain.

When the Buddha heard about this, he admonished the second group of monks harshly for inflicting pain on their fellow monks. He told them this verse, saying that violence is not a solution. He moreover laid down a new rule for the monks to abstain from hurting others.

[DLMBSFn-V130]

(DLMBS Commentary V130) In the last verse (see DhP 129) we saw monks beating each other because of a building. But the question of the building arose again. The second group of monks still intended to take it for themselves and again, the first group did not agree to that.

As a new rule was established, the monks from the second group did not physically attack the first group, but they made threatening gestures to them. The monks from the first group were frightened and cried out.

The Buddha again admonished the second group of monks, telling them this verse. And he also set another rule, that monks should not make threatening gestures to each other.

[DLMBSFn-V131]

(DLMBS Commentary V131) The Buddha once saw a group of young men from Sāvatthi beating a snake with sticks. He asked why were they doing such thing. The youths answered that they were afraid of being bitten by the snake therefore they beat it. The Buddha told them this verse, saying that if we do not wish to be harm by some being the first step is not to harm it ourselves.

The young men attained the first stage of Awakenment after hearing this discourse.

[DLMBSFn-V132]

(DLMBS Commentary V132) The story for this verse is identical with that to the previous one (DhP 131).

To abstain from violence is one of the basic principles of the Buddha's teaching. Especially in the case of the young men hurting the snake it can be seen that to hurt somebody first to stop him from hurting me is not a good idea.

We should practice the universal loving kindness, known as mettā and try to radiate it to all the directions. When faced with danger, we should radiate this mettā towards the being that intends or might intend to hurt us.

[DLMBSFn-V133]

(DLMBS Commentary V133) There was a monk named Kundadhāna. From the day he became a monk, others saw a female form always following him everywhere. But he himself did not see anything.

Once he went out on to gather alms food and people offered him two portions of food, saying that one was for him and the other for his friend. Then they reported to the king that one of the monks seems to have a girlfriend. The king Pasenadi started to investigate the matter.

When the king was in the room with the monk, the female form was not present. The monk himself also professed his innocence. When the king sent him out of the room, the female form suddenly appeared close to him. The king realized that the woman was not real and the monk was really innocent. So he invited him for almsfood.

The other monks were not happy and started to scold Kundadhāna, saying that in fact he had a girlfriend somewhere and that he had no morals. Kundadhāna got angry and retorted with his own accusations.

The Buddha then admonished him and told him this verse. He further explained, that in his previous life Kundadhāna was a deity who wanted to create discord between two monks who very good friends. He would assume the form of a woman and follow closely one of them, thus hoping to stop their friendship. For that deed a female form was now following him.

[DLMBSFn-V134]

(DLMBS Commentary V134) The story for this verse is identical with the one for the preceding verse (see DhP 133).

The vibrations in this verse point mainly to passion and hatred. If we do not have these feelings, then we are silent, just like a broken gong. It will not resonate when we try to hit it. In the same way, when we are devoid of passions and are "hit" by the objects that are usually causing them, we will not "resonate". That means, we are completely without passion, hatred and ignorance - and we have reached the goal, attained Nirvana and stopped all the suffering.

[DLMBSFn-V135]

(DLMBS Commentary V135) A large group of women came to the Pubbārāma monastery to observe the precepts for one day. Visākhā, the woman who built that monastery, asked them for what purpose did they come to observe the precepts. Different women gave her different answers.

Old women did so in order to have a good rebirth, middle aged women wanted to have peaceful and prosperous lives with their families, young women came in order to give birth to a son and unmarried girls wanted to find a good husband.

Visākhā took them to see the Buddha. He told her this verse, saying that although we are all constantly driven by birth, old age and death, there are still so few people who realize this and strive for Awakenment and release from this never-ending cycle. Most people still pursue only earthly goals and do not care about overcoming them.

[DLMBSFn-V136]

(DLMBS Commentary V136) Venerable Moggallāna once went on an alms-round with Venerable Lakkhaṇa. On the way from a certain hill he smiled as if he saw something strange. When they were back at the monastery, Lakkhaṇa asked him about this incident.

Moggallāna said that he saw a ghost in the form of a snake, being burned by flames. The Buddha told them that he also saw that particular ghost and revealed to them his story.

A long time ago there was a thief who repeatedly burned a house of a certain man. Not satisfied with that he also set fire to a monastery, donated by that man. As a result of these deeds, he was reborn as that ghost-snake, burned by flames.

At the end the Buddha added this verse, saying that even though a fool does not realize evilness of his actions, the consequences will certainly reach him.

[DLMBSFn-V137]

(DLMBS Commentary V137) Some ascetics were planning to kill Venerable Moggallāna because they thought that the Buddha and his teaching would be hurt by this action. So they hired a group of killers who surrounded the cave where Moggallāna was staying. But he used his supernatural powers and escaped. The killers did not give up but were pursuing him around the clock. After three months Moggallāna realized that he had to get caught as a consequence of one bad deed he committed in one of his previous life. Although he was an Arahant and did not create any new karma, he was still reaping fruit of his actions before he reached the Awakenment.

So he let himself to be caught and the killers beat him up. When they thought he was dead, they left him in a forest and went away. But Moggallāna was still alive, used his supernatural powers to revive himself for a short time and went to pay his respects to the Buddha. He told the Buddha what happened and the Buddha asked him to teach the Dharma to all the monks for one last time. Moggallāna did so and died soon after that.

The king ordered an investigation, caught the killers and executed them. The monks asked the Buddha how was it possible that Moggallāna was killed like that. The Buddha told them a story from Moggallāna previous life.

Once he was a son of blind parents. At the beginning he was a very good son, treating them well. But after he got married, his wife hated his parents and induced him to kill them. Moggallāna took his parents to the forest and beat them to death, while pretending that some robbers were actually killing them. For this deed he had to die himself in his very last existence at the end of killers, beaten up to death.

[DLMBSFn-V138](DLMBS Commentary V138) The story for this verse is identical with the story for the previous verse (DhP 137), the story of Moggallana's untimely death.
[DLMBSFn-V139](DLMBS Commentary V139) The story for this verse is identical with the story for the previous verses (DhP 137, DhP 138), the story of Moggallana's untimely death.
[DLMBSFn-V140](DLMBS Commentary V140) The story for this verse is identical with the story for the previous verses (DhP 137, DhP 138, DhP 139), the story of Moggallana's untimely death.
[DLMBSFn-V141]

(DLMBS Commentary V141) In Sāvatthi there lived a rich man named Bahu Bhāṇḍika. When his wife died, he decided to become a monk. But first he built himself a monastery, brought many servants and provisions of food with him. So even as a monk he lived in comfort and had plenty of delicious food every day.

When the Buddha heard about this, he admonished the monk, saying that his teaching is about simple life and asked why did he bring so much property with him. The monks became angry and took off his robe, asking the Buddha if this was the way he wanted him to live from now on.

The Buddha again admonished him, "How come you have lost your sense of shame and fear of evil? Even in your former existence as a hungry ghost you had this sense, where did it go?" The monk realized his mistake and apologized for getting angry and taking off his clothes.

The Buddha then spoke this verse, saying that austerities and ascetic practices do not make a monk. Only when we discard ignorance can we be really free.

At the end of this discourse, many monks present attained the first stage of Awakenment.

[DLMBSFn-V142]

(DLMBS Commentary V142) The king Pasenadi of Kosala once sent his minister Santati to deal with some rebellion in the border area. Santati suppressed it quickly and efficiently and the king was very pleased. He gave Santati many gifts, amongst others also a dancing girl to entertain him. The minister spent several days drinking and enjoying the young dancer.

On the last day, he went to the river to take a bath. On the way he met the Buddha and some monks. Even though he was drunk, he still bowed in respect. The Buddha remarked to Venerable Ānanda that Santati will reach the Awakenment the very same day and soon after that he will die.

In the evening, the dancer again entertained Santati and his guests. While dancing, she died due to exhaustion. The minister was shocked and distressed. Immediately he went to the Buddha and begged for some words of solace. The Buddha told him to get rid of his cravings, not to let these feelings to enslave him. By getting rid of all the cravings, all the roots of evil will be destroyed and he will reach the Nirvana.

After hearing this, Santati attained Awakenment. Realizing, that he was about to die, he thanked the Buddha for his help and told him that he was about to reach the final emancipation. Soon after that he passed away.

Some monks were confused that Santati attained the Arahantship, although he was wearing beautiful dress and ornaments. They asked if he was a monk or a Brahmin. The Buddha replied with this verse, saying that clothes and ornaments are not important. What counts is whether one has or has not freed oneself from ignorance and cravings.

[DLMBSFn-V143]

(DLMBS Commentary V143) Venerable Ānanda once met a young beggar who was going around dressed in old rags and holding a begging plate. After meeting Ānanda, the man decided to become a monk. His name was Pilotika.

When he became a monk, he put his old clothes and the plate under a certain tree. Sometimes he felt not satisfied with his life as a monk and he went back to the tree and contemplated going back to the layman's life. But when he realized how miserable were his days before he became a monk, he felt shame and returned to the monastery.

This happened many times. Other monks asked him where was he going all the time. He told them he went to see his teacher. Pilotika considered his old clothes and the plate to be his teacher, because they taught him futility of the lay life many times. He started to practice earnestly and took his old clothes as a meditation subject. Soon he was able to reach Awakenment and therefore he stopped going to the tree.

Other monks asked him again, why does not he go to see his teacher any more. Pilotika replied that he does not have need for a teacher any more, hinting that he was an Arahant. The monks went to see the Buddha and asked him if it was true, if Pilotika has really reached the goal. The Buddha replied in affirmative, saying that indeed Pilotika now has no need to see his "teacher" because he has nothing to learn from the old clothes anymore. He has realized the truth and became an Arahant. The Buddha further added this verse and the following one (DhP 144).

[DLMBSFn-V144]

(DLMBS Commentary V144) The story for this verse is identical with the story for the previous one (DhP 143).

There is no reason to whip a good horse - it knows what to do and how to do it. In the same way there is no need to blame a good person, he is not acting in a way that has to be blamed.

The good horse needs only to be touched by the whip and then it knows what to do. So it is with a good person. He is "touched" by the suffering and immediately starts to make effort to escape it forever.

[DLMBSFn-V145]

(DLMBS Commentary V145) Venerable Sāriputta once had a very young novice. His name was Sukha. One day, he went with Sāriputta on his alms-round. He observed irrigators irrigating the fields, arrow-makers making their arrows and carpenters working with wood. He asked Venerable Sāriputta if those things, which have no mind, could be guided to wherever one wishes. Sāriputta replied that it is so. The young novice then thought, "If those things, which have no mind, could be guided to wherever one wishes, then why could not I master myself?"

He then asked permission from Sāriputta, returned to the monastery and diligently practiced. He was about to attain Arahantship, when Sāriputta returned and was going towards the novice's hut. The Buddha saw this and he also saw that the novice was just about to attain the goal, so he met Sāriputta outside and prevented him from going to the novice's hut by asking him various questions. The novice indeed attained Arahantship very soon and the Buddha explained that the reason, why he kept Sāriputta outside, was to enable the young novice to attain his goal without being interrupted.


校註:

[NandFn10-01]〔Nanda 校註10-01〕 請參照: 第六、智者品 偈頌 80 (詳參:《法句經》的「校讀」與「誤譯」,蘇錦坤,待出版, 2016);另可參《法句經故事集》,十~十一、 殊卡沙彌 (偈 145)。
[LChnFn11-01]〔註11-01〕 「燃燒」(Pajjalita)亦可譯為火燄。註釋謂世界有十一種火常在燃燒。即:貪(raga),瞋(dosa),癡(moha),病(vyadhi),老(jara),死(marana),愁(soka),悲(parideva),苦(dukkha),憂(domanasa),惱(upayasa)。
[LChnFn11-02]〔註11-02〕 喻無明或癡。
[LChnFn11-03]〔註11-03〕 喻智慧。
[LChnFn11-04]〔註11-04〕 身有九瘡--雙眼、雙耳、雙鼻孔、口及大小便。
[LChnFn11-05]〔註11-05〕 謂此身由三百餘骨節聚成的。
[LChnFn11-06]〔註11-06〕 思惟此身美麗微妙等。
[LChnFn11-07]〔註11-07〕 喻形骸。
[LChnFn11-08]〔註11-08〕 「虛偽」(makkha) 古譯為「覆」。
[LChnFn11-09]〔註11-09〕 指佛,辟支佛及阿羅漢。
[LChnFn11-10]〔註11-10〕 以下二頌為釋迦牟尼佛在菩提樹下悟道的時候,心生歡喜,自說此頌。後來又再阿難尊者的發問中而答以此頌。
[LChnFn11-11]〔註11-11〕 指生死輪迴的原因。
[LChnFn11-12]〔註11-12〕 喻情欲。
[LChnFn11-13]〔註11-13〕 喻身體。
[LChnFn11-14]〔註11-14〕 喻其他的一切煩惱欲。
[LChnFn11-15]〔註11-15〕 喻無明。
[LChnFn11-16]〔註11-16〕 即涅槃。
[CFFn11-01]〔敬法法師註11-01〕 25 註:善人之法是指九出世間法。
[CFFn11-02]〔敬法法師註11-02〕 26 註:屋子是身體;造屋者是貪愛;無為是涅槃;愛滅盡即已證得阿羅漢果。
[MettFn11-01]〔明法尊者註11-01〕 燃燒 ︰世上有十一種火常在燃燒,貪rāga、瞋dosa、癡moha、病vyadhi、老jarā、死maraṇa、愁soka、悲parideva、苦dukkha、憂domanasa、惱upāyāsa。
[MettFn11-02]〔明法尊者註11-02〕 幽暗 :喻無知、無明。
[MettFn11-03]〔明法尊者註11-03〕 :指雙眼、雙耳、雙鼻孔、口、大便口、小便口等九處。
[MettFn11-04]〔明法尊者註11-04〕 多思惟 :bahusaṅkappaṁ,比喻多欲望。
[MettFn11-05]〔明法尊者註11-05〕 病藪 :roganiḍḍha(roga+niḍḍha< ni+sad坐),病巢。
[MettFn11-06]〔明法尊者註11-06〕 虛偽 :makkho,偽善(hypocrisy),或惡的覆藏。「覆藏」即屬於「慳」(macchariya)心所。Thanissaro Bhikkhu譯作︰contempt(輕視)。
[MettFn11-07]

〔明法尊者註11-07〕 本偈是佛陀度化難陀的未婚妻嘉娜帕達卡婭妮公主 (Janapadakalyāṇī佛陀姨母的女兒) 的故事,公主後來出家成為色難陀長老尼(Rūpanandātherī)。

PS: 請參《法句經故事集》,十一~五、 觀美色無常而證阿羅漢果 (偈 150)。

[MettFn11-08]〔明法尊者註11-08〕 善人法 :satañca dhammo,指聖者的教法。
[MettFn11-09]〔明法尊者註11-09〕 造屋者 ︰gahakārakaṁ,指渴愛;屋子指身體。 Dhp. 153-154 兩偈,據《法句註》(DhA) 說,是世尊成道時生起的心念。
[MettFn11-10]〔明法尊者註11-10〕 椽桷 :ㄔㄨㄢˊ ㄐㄩㄝˊphāsukā (肋骨(陰複主格)),支撐屋頂的木條。DhA: Sabbā te phāsukā bhaggāti tava sabbā avasesā kilesaphāsukā mayā bhaggā(你的一切剩餘的‘污染肋’已被我破壞)。
[MettFn11-11]〔明法尊者註11-11〕 棟樑 :gahakūṭaṁ,屋頂。DhA: Gahakūṭaṁ visaṅkhatanti imassa tayā katassa attabhāvagehassa avijjāsaṅkhātaṁ kaṇṇikamaṇḍalampi mayā viddhaṁsitaṁ.(這個被你已做的自己的家--所謂的無明-- 屋頂的椽桷 (kaṇṇika-maṇḍala支撐屋頂的木條)已被我破壞)。
[MettFn11-12]〔明法尊者註11-12〕 無為 ︰即是涅槃; 一切愛盡滅 ︰即已證得阿羅漢果。 Dhp.153-154 《善見律毘婆沙》譯作:「流轉非一生,走去無厭足,正覓屋住處,更生生辛苦,今已見汝屋,不復更作屋,一切脊肋骨,碎折不復生,心已離煩惱,愛盡至涅槃。(T24.675) 這兩偈為佛陀成道時生起的心念。(白話試譯:我經多生的輪迴流轉,尋求造屋者而未發現,一再的生是痛苦的。造屋者!你已見被發現,你不再造屋。你的一切的肋已被(我)破壞,(你的)屋頂已被(我)破壞;已去到無為心,獲得諸渴愛的滅盡。)
[MettFn11-13]〔明法尊者註11-13〕 少壯不得財 ︰aladdhā yobbane dhanaṁ,此句有「年輕時沒有儲蓄資財之意」。
[MettFn11-14](1, 2)

〔明法尊者註11-14〕 本 155~156 偈說波羅奈(Bārāṇasī)大富長者子(Mahādhanaseṭṭhiputta)的故事。大富不知理財,家財漸漸散盡,最後只好乞食為生。佛陀見到大富時,告訴阿難︰「如果他在人生的第一階段,做事業不耗損的話,將成為本城首富;出家的話,他將證得阿羅漢果,他的太太將證得阿那含果;如果他在人生的第二階段,做事業不耗損的話,將成為本城第二富;出家的話,他將證得阿那含果,他的太太將證得斯陀含果;如果他在人生的第三階段,做事業不耗損的話,將成為本城第三富;出家的話,他將證得斯陀含果,他的太太將證得須陀洹果;現在他的家財散盡,也空無沙門果。耗費殆盡之後,他現在就像蒼鷺守枯池一樣。」

cf.《雜阿含1162經》、《別譯雜阿含85經》。 《大毘婆沙論》卷102(T27.660.2)作:「少不修梵行,喪失聖財寶,今如二老鶴,共守一枯池。」

PS: 請參《法句經故事集》,十一~九、 摩訶達拿散盡家財 (偈 155~156) 。

[dhp-a-147-note]

Nanda 補註:果儒法師改為:「請好好觀察這外表美麗的色身,實際上是一身的污穢,一堆骨頭,疾病、貪念不斷,一切皆無常。」( PDF )

パーリ語辞典 水野弘元著:aru:n.,aruka m.[Sk.aruḥ] 傷,瘡.-kāya 瘡身,穢身.

《巴漢詞典》Mahāñāṇo Bhikkhu編著:Aru,【中】 Arukā,【陰】 舊傷口,痛處。 ~kāya,【陽】 許多痛處。

《巴漢詞典》明法尊者增訂:Aru,【中】arukā,【陰】舊傷口,痛處。arukāya,【陽】許多痛處。arupakka,【形】腐爛的痛處。

[dhp-a-149-note]
屍首有十種相:
1.膨脹相 2.青瘀相 3.膿爛相 4.斷壞相 5.食殘相 6.散亂相 7.斬斫離散相 8.血塗相 9.蟲聚相 10.骸骨相 佛世時,以上十種相的屍首可以在墓地和停屍間找到,在這些地方的屍首都尚未掩埋或火化,所以野獸和鳥類經常來噉食。現在當然無法找到這些屍首,做為觀想的對象。
[dhp-a-150-note]「虛偽」古譯為覆。
[dhp-a-151-note]如佛陀等。
[dhp-a-151-note2]

九種殊勝:四向,四果和涅槃。

( Nanda 補註:「而善法永不衰老,聖者如是說。」一句,〝佛陀教育基金會〞另改譯為「 但聖者之間,流傳著不衰老的九種殊勝 。」 )

[dhp-a-151-note3]

根據阿毗達摩(論)哲學,在死亡的關鍵時刻,瀕臨死亡的人會看見業、業相和趣向,這些會決定下一生的去處。

  1. 業:代表人一生的某些善惡業或臨終前的善惡業。
  2. 業相:代表在人一生重要的活動時,具有主宰力量的精神形像,可能是任何影像,聲音,嗅覺,味道,觸和意念。以屠夫而言,這種業相可能是屠刀或垂死的動物形像,而對醫生而言,可能是病人的形像,至於對信徒而言,可能是所崇拜的對象。
  3. 趣向:代表來世出生地方的形像。這種趣向經常向臨死的人顯現,並且展現來世究竟是喜悅或悲慘。如果是悲慘的話,有時候也可以經由影響臨終者的念頭而加以改善。這種趣向可能是火、森林、山區、母親的子宮或天界的華屋等等。
[dhp-a-153-note](1, 2) 指生死輪迴的原因。
[NāradaFn11-01](Ven. Nārada 11-01) This world is perpetually consumed with the flames of passions. It is completely surrounded by the veil of ignorance. Being placed in such a world, the wise should try to seek the light of wisdom.
[NāradaFn11-02](Ven. Nārada 11-02) As good and pleasant.
[NāradaFn11-03](Ven. Nārada 11-03) The nine supramundane states are the four Paths, the four Fruits and Nibbāna.
[NāradaFn11-04](Ven. Nārada 11-04) Such as the Buddhas.
[NāradaFn11-05]

(Ven. Nārada 11-05) These two verses, the first paean of joy (udāna) uttered by the Buddha immediately after His Enlightenment, are not found elsewhere. As the Venerable Ananda heard them from the lips of the Buddha they have been inserted here.

Here the Buddha admits his past wanderings in existence which entails suffering, a fact which evidently proves the belief in rebirth. He was compelled to wander and consequently to suffer, as long as be could not discover the architect who built this house, the body. In His final birth He discovered by His own intuitive wisdom the elusive architect dwelling not outside but within the recesses of His own heart. The architect was Craving or Attachment (taṇhā), a self-created force a mental element latent in all. The discovery of the architect is the eradication of craving by attaining Arahantship which, in this utterance, is alluded to as the end of craving.

The rafters of this self-created house are the defilements (kilesa). The ridge-pole that supports the rafters is ignorance (avijjā), the root cause of all defilements. The shattering of the ridge-pole of ignorance by wisdom results in the complete demolition of the house. The ridge-pole and the rafters are the material with which the architect builds this undesired house. With their destruction the architect is deprived of the wherewithal to rebuild the house which is not wanted. With the demolition of the house the mind attains the unconditioned which is Nibbāna.

[BudRkFn-v153-154](Ven. Buddharakkhita vv. 153-154) According to the commentary, these verses are the Buddha's "Song of Victory," his first utterance after his Enlightenment. The house is individualized existence in samsara, the house-builder craving, the rafters the passions and the ridge-pole ignorance.
[ThaniSFn-V152](Ven. Thanissaro V.152) Muscles: This is a translation of the Pali mansani, which is usually rendered in this verse as "flesh." However, because the Pali word is in the plural form, "muscles" seems more accurate — and more to the point.
[ThaniSFn-V153-154](1, 2)

(Ven. Thanissaro V. 153-154) DhpA: These verses were the Buddha's first utterance after his full Awakening. For some reason, they are not reported in any of the other canonical accounts of the events following on the Awakening.

DhpA: "House" = selfhood; house-builder = craving. "House" may also refer to the nine abodes of beings — the seven stations of consciousness and two spheres (see Khp 4 and DN 15).

The word anibbisam in 153 can be read either as the negative gerund of nibbisati ("earning, gaining a reward") or as the negative gerund of nivisati, altered to fit the meter, meaning "coming to a rest, settled, situated." Both readings make sense in the context of the verse, so the word is probably intended to have a double meaning: without reward, without rest.

[VaradoFn-V147](Ven. Varado V.147) Verse 147: "orifice-marked" (arukāyaṃ). PED: "a heap of sores", which seems euphemistic.
[DLMBSFn-V146]

(DLMBS Commentary V146) Visākhā was one of the most famous female lay disciples. She was very devoted and generous. Once, some men from Sāvatthi asked Visākhā to be a companion to their wives, who were frivolous and liked to drink alcohol. Their husband hoped that Visākhā could have positive influence on them.

Once, the group of women went to the garden. The wives secretly brought some liquor and got drunk. When Visākhā found out about it, she was angry and reprimanded them.

At another occasion, the women wanted to go to the garden again. Visākhā refused, remembering what happened the last time. So they requested to go to the Jetavana monastery to pay respect to the Buddha.

After arriving at the monastery, the ladies again got drunk from the liquor they brought secretly along. Māra further influenced their minds and the women started to behave shamelessly: they were dancing, singing and jumping about.

When the Buddha saw this, he used his supernormal powers. He let the room get dark and illuminated the sky with rays of strong light. The women were frightened and awed at the same time. They got sober quickly.

The Buddha admonished them for their behavior and for getting drunk. He told them that drinking alcohol brings pain and unhappiness, it clouds our minds and then we are more likely to get under influence of evil passions.

At the end of the discourse, all the ladies were firmly established in the path and returned home mindfully and peacefully.

[DLMBSFn-V147]

(DLMBS Commentary V147) In Rājagaha there lived a beautiful courtesan named Sirimā. She was a devoted disciple of the Buddha and used to offer almsfood to the monks every day. One monk mentioned to his friends how generous and beautiful she was, how delicious the food offered by her was. One young monk heard this and fell in love with Sirimā without even seeing her.

The next day he joined the monks who went to her house. Although Sirimā was sick, she still paid her respects to the monks and gave them almsfood. After seeing her, the young monk desired her even more.

But that night Sirimā died. The Buddha wanted to teach the young monk a lesson, so asked the king to keep the corpse for few days without burying it. On the fourth day the dead body was put to the cemetery ground. It was no longer beautiful, it was bloated, stinky and full of worms. The Buddha told the young monk if he wanted to go to see Sirimā. The monk has not heard about her death so he was very happy to agree. How terrible his shock was when they got to the cemetery and he saw Sirimā’s corpse!

The Buddha then asked the king to announce, that anybody who paid one thousand coins, could spend the night with Sirimā. But nobody wanted to do so. The price went gradually down, until she was available for free. But even then there was nobody willing to spend the night with the corpse.

The Buddha then told the monks to realize, that few days ago many men would willing to pay even more than one thousand for a night with the courtesan, but now nobody wants her even for free. He further spoke on the subject of non-attachment to the body. The young monk gained insight into the true nature of the body and his love for Sirimā disappeared.

[DLMBSFn-V148]

(DLMBS Commentary V148) Uttarā was a very old nun - she was one hundred and twenty years old. But se was very generous and respectful. Many times she shared her almsfood with monks, just out of her kindness.

Once, while going on her almsround, she met the Buddha. Reverentially, she stepped out of his way and paid her homage. While she was doing that, she accidentally stepped on her own robe and fell down.

The Buddha consoled her and told her to understand the condition of her body. She was very old and her body frail and sick - she should practice diligently to perfect her mind.

Uttarā reflected on the Buddha's words and attained the first stage of Awakenment.

[DLMBSFn-V149]

(DLMBS Commentary V149) A group of monks once went to the forest to practice meditation. They were very diligent and very soon they attained very deep mental absorption (jhāna). They mistook this attainment for the Arahantship. Happily they returned to the Buddha and intended to tell him about their achievements.

When they were about to approach, the Buddha asked Venerable Ānanda to send them to the cemetery first. Buddha knew about their mistaking jhāna for Awakenment and had an idea how to make them realize this mistake.

The monks went to the cemetery and saw different corpses there. When they saw old decaying bodies and bones, they were able to perceive them with equanimity. But when they saw some fresh corpses, they realized they still had some sensual desires left in them! The Buddha exhorted them with this verse. The monks finally understood how little had they achieved so far.

[DLMBSFn-V150]

(DLMBS Commentary V150) Rūpanandā was the Buddha's stepsister and the fiancee of his cousin. She was very beautiful, so she was also known as Janapada Kalyāni ("Beauty of the area"). Because all of her relatives became monks and nuns, she decided to go to the monastery herself. But she did so only because of attachment to her family; she was not really devoted to the idea.

As she knew that the Buddha often talked about impermanency and non-attachment to the body, she did not dare to go to see him. She thought he would scold her for her beauty. But one day she finally decided to go and listen to one of the Buddha's discourses.

The Buddha knew that Rūpanandā is very attached to her body and conscious of her beauty. So he created a vision of a female form (visible only to Rūpanandā) to sit near him on the stage, where he was delivering his speech and to fan him. The girl was very young and extremely beautiful. Rūpanandā saw her and realized that compared to this girl she herself looked like a monkey.

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

Rūpanandā thus finally realized that also her beauty is very impermanent - it is a subject to illness, old age and death. The Buddha further instructed her with this verse and at the end Rūpanandā attained Arahantship.

[DLMBSFn-V151]

(DLMBS Commentary V151) Queen Mallikā was the wife of King Pasenadi. Once she went to the bathroom to wash herself and her dog entered with her. While she bent over to wash her feet, the dog started to misbehave with her and the queen did not stop it. When she came out, the king told her he saw everything through the window and scolded her for her behavior. But Mallikā denied doing anything and suggested that the bathroom was enchanted - whoever went inside could be seen doing strange things through the window. She sent the king inside and when he came out, she told him she saw him misbehaving with a goat. The king, not being very smart accepted this as an explanation.

But the queen felt very bad about lying to the king for many years. When she was dying, this moment kept coming to her consciousness over and over again. Because our dying thoughts determine our next birth, she was born in a state of suffering. The king wanted to ask the Buddha where Mallikā was reborn, but Buddha was not willing to tell him, because he did not want to hurt Pasenadi's feelings.

Only after seven days in the state of suffering, the queen was reborn in Tusita heaven as a result of her great meritorious deeds. Only then did the Buddha reply to the king's question. The king was happy to hear that, but at the same time he felt sad for her death. The Buddha replied with this verse, saying that everything is subject to old age and death; therefore we must practice the Dhamma diligently.

[DLMBSFn-V152]

(DLMBS Commentary V152) There was a monk named Lāludāyi. He was not very bright. He was never able to say things, which were appropriate for the occasion. On happy occasions he would talk about suffering and sorrow and on sorrowful occasions he would talk about happiness and joy. He was also never able to understand that he did and said something inappropriate in these cases. The Buddha spoke this verse in reference to Lāludāyi.

He also revealed the following story: in one of his former lives, Lāludāyi had been a farmer. He had two oxen to plow the fields. Suddenly one of them died. The farmer asked his son to go to the king and request another ox. But the son told him to go himself and taught him a verse to say in front of the king.

But the farmer made a mistake and instead of "My ox died, please give me another one", he said "My ox died, please take the other one away from me".

Fortunately, the king was very wise and understood that Lāludāyi just made a mistake and gave him sixteen oxen to help him with his farming.

[DLMBSFn-V153](DLMBS Commentary V153) This verse and the following one (DhP 154) are the first utterances of Prince Siddhattha Gotama, after he reached the supreme Awakenment, seating under the Tree of Awakenment. From that time on he was known as the Buddha. He finally comprehended what was the reason for suffering in the round of repeated rebirths - the craving that causes us to run in it over and over again. He formulated his teaching, summarized in the Four Noble Truths and became the founder of what is today known as Buddhism.
[DLMBSFn-V154](DLMBS Commentary V154) The story for this verse is identical with the story for the preceding one (DhP 153). It forms a part of the first utterance of the new Buddha (The Awakened One) just after he reached the Awakenment. He addressed the "builder" of his personality, the cravings. He finally understood that the craving is the main factor in the repeated rebirth. He destroyed "the ribs" or body of the craving and also "the roof of the house" or the reason for the round of repeated existence. His mind became dissolute, or in other words, he has reached the Nirvana. He has attained the end of all cravings and thus the end of the round of rebirth.
[DLMBSFn-V155]

(DLMBS Commentary V155) There was a rich man, named Mahādhana. He had a son. The boy had not studied anything while young, so he remained quite ignorant. Later he married a daughter of another rich man, who had no education at all. When their parents died, the young couple inherited immense riches. But since they knew only how to spend, and not how to earn and look after the money, they became poor very quickly. They lost all of their property and had to become beggars.

The Buddha saw them and commented the situation with this verse. He further said that had the young people study worldly wisdom, they would learn how to increase their riches, had they renounced the household life, they both could have attained Arahantship. But since they just wasted their youth away, they lost every opportunity - both material and spiritual.

[DLMBSFn-V156]

(DLMBS Commentary V156) The story for this verse is identical with the story for the previous one (DhP 155).

If we want to accomplish something in our lives, we have to start working early, in the young age. Be it material or spiritual goals, we should not waste our time and diligently learn the necessary skills and then apply them on the road to the goal we want to achieve. If we do nothing in our young age, all the opportunities will be lost and we will grow old, without ever accomplishing anything.


校註:

[NandFn11-01]〔Nanda 校註11-01〕 請參《法句經故事集》,十一~一、 毘舍佉和喝醉酒的同伴 (偈 146) 。
[NandFn11-02]〔Nanda 校註11-02〕 請參《法句經故事集》,十一~二、 佛陀拍賣絲蕊瑪的屍首 (偈 147) 。
[NandFn11-03]〔Nanda 校註11-03〕 請參《法句經故事集》,十一~三、 佛陀安慰年老的比丘尼 (偈 148) 。
[NandFn11-04]〔Nanda 校註11-04〕 請參《法句經故事集》,十一~四、 過度自信的比丘 (偈 149) 。
[NandFn11-05]〔Nanda 校註11-05〕 請參《法句經故事集》,十一~六、 念念不忘小過的末利皇后 (偈 151) 。
[NandFn11-06]〔Nanda 校註11-06〕 請參《法句經故事集》,十一~七、 總是說錯話的比丘 (偈 152) 。
[NandFn11-07](1, 2) 〔Nanda 校註11-07〕 請參 153-54 研讀 。及《法句經故事集》,十一~八、 佛陀的讚美詞 (偈 153~154) 。
[NandFn11-08]

〔校註11-08〕 法雨道場( 明法 法師)出版之修訂版,建議改"棟樑亦摧折"

說明:實無需要;蓋,樑乃「梁」之異體字也。

[LChnFn12-01]〔註12-01〕 通常說三時為初夜分,中夜分及後夜分。這裡是指人生的三時--青年、中年、老年。吾等在青年時代應該努力學習,中年時代則需教學弘法修禪定等;如果前二時中未能適時工作,則在老年時代必須覺悟,加緊修學。否則虛度人生,自受苦痛了。
[LChnFn12-02]〔註12-02〕 佛教是主張一個人必須依賴自己的力量,而獲得解脫的。佛教徒的皈依佛,皈依法及皈依僧,並非說光是做做祈禱,便可依靠三寶而得解脫;其實是說三寶是我人的教師,是我們思想行為的指導者,依照其指導去實行可得解脫。所以要真的達到自己解脫境界,則完全需要依賴自己作正當的努力。
[LChnFn12-03]〔註12-03〕 指阿羅漢的果位。
[LChnFn12-04]〔註12-04〕 「蔓蘿梵」(Maaluvaa) 是籐屬。裟羅樹若為此所纏,便會枯死。
[LChnFn12-05]〔註12-05〕 「格他格」(Ka.t.thaka) 是蘆葦之屬,名為「格他格竹」(Velusa'nkhata-ka.t.tha) ,結實則死。
[LChnFn12-06]〔註12-06〕 指生死解脫事。
[CFFn12-01]〔敬法法師註12-01〕 註:「自己的福利」(attadatthaṁ)是指道、果與涅槃。
[MettFn12-01]〔明法尊者註12-01〕 三時 :過去、未來、現在。在此指指人生三時──青年、中年、老年,應該從事修行。
[MettFn12-02]

〔明法尊者註12-02〕 菩提羅迦王子(Bodhirājakumāra)建了一座王宮,落成典禮時,他邀請佛陀前來祝福,並接受他的供養。他就在餐廳的地板上舖設長的地毯,並暗中許願,如果他們夫妻終究有子息,就請佛陀踏上地毯。當佛陀抵達時,佛陀卻駐足,不踏上地毯,王子就叫人把地毯收起來。佛陀告訴王子,他們夫婦今生不會有兒子,是因為過去世所造惡業的影響。在過去某一世時,王子夫婦是一次船難的生還者,他們被沖上一座荒島,只能吃鳥和鳥蛋為生,連幼鳥也不放過。因為這些惡業,他們今生不可能有子息。如果當時有悔意,他們今生就會有孩子了。

PS: 請參《法句經故事集》,十二~一、 沒有子息的王子 (偈 157)。

[MettFn12-03]〔明法尊者註12-03〕 修行者要依怙自己的經驗、判斷,依怙正法來達到解脫。
[MettFn12-04]〔明法尊者註12-04〕 證難得所依 :nāthaṁ labhati dullabhaṁ,證得難得的歸依處(涅槃)。
[MettFn12-05]

〔明法尊者註12-05〕 住在王舍城的摩訶迦羅(Mahākāla)是須陀洹果的優婆塞,他到祇樹給孤獨園去參加齋戒,天快要亮了,他到精舍附近的池塘去洗臉,小偷把贓物丟在他的面前就逃逸,追趕的人把他當作小偷打死。這些比丘知情後,就回精舍向佛陀報告,佛陀回答他們:「他是在償還過去某一世的惡業。那時候,他愛上一位有夫之婦,而把婦人的丈夫打死。因此,惡有惡報,甚至使人墮落地獄。」

PS: 請參《法句經故事集》,十二~五、 死得不是時候的信徒 (偈 161)。

[MettFn12-06]〔明法尊者註12-06〕 蔓蘿(梵) :maluva,籐類。裟羅樹被此籐纏住將枯死。
[MettFn12-07]

〔明法尊者註12-07〕 有一天,提婆達多跟佛陀說,他日漸衰老,建議他把僧團領導的責任移交給他。佛陀拒絕他。從此以後,他內心痛苦,也企圖殺害佛陀,但都失敗了。後來,他改採其它手段:建議所有的比丘,在一生之中都要遵守以下五條戒律(Vin.Cv.II,197.):(1)(比丘)應該盡形壽住曠野(阿蘭若),若到村落就犯罪。(2)應該盡形壽乞食,若受邀請食就犯罪。(3)應該盡形壽著糞掃衣,若受居士衣就犯罪。(4)應該盡形壽樹下住,若住屋就犯罪。(2)應該盡形壽不吃魚肉,若吃魚肉就犯罪。提婆達兜承認他所以提議增設五條戒律是要分裂僧伽。佛陀說:「提婆達兜如此分裂僧團,是非常嚴重的惡行,他將來會為這邪惡的企圖受苦難。」提婆達兜終於率領一群比丘到象頂山。後來,舍利弗尊者和大目犍連尊者前去勸誡跟隨他前去的比丘,其中很多比丘也知過悔改,回來依止佛陀。

PS: 請參《法句經故事集》,十二~七、 僧團不和的故事 (偈 163)。

[MettFn12-08]〔明法尊者註12-08〕 格他格草 :katthaka,蘆葦類,結實則死。
[MettFn12-09]〔明法尊者註12-09〕 (自)己利益 ︰attadatthaṁ,指道、果、涅槃。
[MettFn12-10]

〔明法尊者註12-10〕 佛陀宣告︰「四個月後即將般涅槃。」七百位凡夫比丘(puthujjanā bhikkhū)生起悚懼心,來親近佛陀,共商︰「我們該怎麼辦?」有位自利長老(Attadatthatthero阿塔達塔)依然保持正常的作息,不來佛陀的身邊。其他比丘誤解他的心意,便向佛陀報告。自利長老於是恭敬地向佛陀解釋,他對佛陀最崇敬的就是在佛陀般涅槃之前,證得阿羅漢果。佛陀讚歎他:「做得好!尊敬我的比丘,應該像你一樣。只有真正法隨法行(dhammānudhammaṁ paṭipajjantāyeva)的人才是真正尊敬我的人。」(與364偈的 故事--二十五~四、尊重佛陀的方法 同)。

PS: 請參《法句經故事集》,十二~十、 精進的比丘 (偈 166)。

[dhp-a-157-note]指人生的青年,中年和老年三階段。
[dhp-a-162-note]
「蔓蘿草」 為藤屬植物。娑羅樹若為蔓蘿草所纏,便會枯死。
「娑羅樹」 為材質甚堅的喬木,供建築用;亦傳為過去七佛中毘舍浮佛的道場樹。長阿含經:「毘舍浮佛坐娑羅樹下,成最正覺。」
[dhp-a-162-note2]〝佛陀教育基金會〞另改譯為「 糾纏娑羅樹而使之枯死
[dhp-a-164-note]「格他格竹」指蘆葦一類的植物,結實則亡。
[NāradaFn12-01](Ven. Nārada 12-01) According to Buddhism there is no permanent soul or unchanging entity (atta) either created by a God or emanating from a Paramātma. Here the term atta (self) is applied to the whole body, or one's personality, or mind, or life flux.
[NāradaFn12-02](Ven. Nārada 12-02) Will not be blamed by others.
[NāradaFn12-03]

(Ven. Nārada 12-03) Here "welfare" denotes one's ultimate goal, i.e., Nibbāna. Personal sanctification should not be sacrificed for the sake of external homage.

One must not misunderstand this verse to mean that one should not selflessly work for the weal of others. Selfless service is highly commended by the Buddha.

[BudRkFn-v164](Ven. Buddharakkhita v. 164) Certain reeds of the bamboo family perish immediately after producing fruits.
[ThaniSFn-V157](Ven. Thanissaro V.157) "The three watches of the night": this is the literal meaning of the verse, but DhpA shows that the image of staying up to nurse someone in the night is meant to stand for being wakeful and attentive throughout the three stages of life: youth, middle age, and old age. The point here is that it is never too early or too late to wake up and begin nurturing the good qualities of mind that will lead to one's true benefit. On this point, see A 3.51 & 52, where the Buddha counsels two old brahmans, nearing the end of their life span, to begin practicing generosity along with restraint in thought, word, and deed.
[ThaniSFn-V162](Ven. Thanissaro V.162) DhpA completes the image of the poem by saying that one's vice brings about one's own downfall, just as a maluva creeper ultimately brings about the downfall of the tree it overspreads. See note 42.
[ThaniSFn-V164](Ven. Thanissaro V.164) A bamboo plant bears fruit only once and then dies soon after.
[ThaniSFn-V165](Ven. Thanissaro V.165) "No one purifies another. No other purifies one." These are the two meanings of the one phrase, nañño aññam visodhaye.
[ThaniSFn-V166](Ven. Thanissaro V.166) AN 4.95 lists four types of people in descending order: those devoted to their own true welfare as well as that of others, those devoted to their own true welfare but not that of others, those devoted to the true welfare of others but not their own, and those devoted neither to their own true welfare nor that of others. SN 47.19 makes the point that if one is truly devoted to one's own welfare, others automatically benefit, in the same way that an acrobat maintaining his/her own balance helps his/her partner stay balanced as well.
[DLMBSFn-V157]

(DLMBS Commentary V157) There was a prince named Bodhirāja. He had built a new palace and invited the Buddha with monks for alms offering. Because the prince had no children, he spread some pieces of cloth on the floor and made a wish that if the Buddha stepped on the cloth, he and his wife would be able to have children.

When the Buddha came, he asked Bodhirāja to remove the cloth. He told him he and his wife could not have children because of evil deeds they committed in the past. The Buddha then related the story to the prince.

He and his wife had been the only survivors of a shipwreck in one of their past existences. They were stranded on an island and ate the birds. They also ate their eggs and small fledglings. They did not even feel a slightest remorse for killing some other living creatures' babies. Because of that, they would not able to have any children in this life.

[DLMBSFn-V158]

(DLMBS Commentary V158) There was a monk named Upananda. He was a very good orator. He would preach eloquently about being satisfied with little, about contentment and about austerity, but actually he was very greedy and always took all he could get.

Once he wanted to spend the Rain Retreat in one monastery. When he found out that at the end of the retreat the monks there received only one robe each, he decided to go away. But he left his slippers there. It was similar at the second monastery, where the monks usually got two robes - he did not stay but left his staff. At the third monastery he left his water bottle, but himself left, because three robes that monks received there, did not satisfy him. Finally, he spent the Rain Retreat in the fourth monastery, where he received four robes at the end of the retreat. Because he left his things in three previous temples, he also claimed his share of the robes from them!

So, he set on the way back to his own monastery with ten robes. On the way he met two monks, who could not agree how to divide two robes and a blanket between themselves. Upananda agreed to act as an arbiter. He gave each of them one robe and he himself kept the blanket as a payment for his arbitration.

The monks went to see the Buddha and reported to him what happened. The Buddha reprimanded Upananda with this verse, saying that before one can teach others, he has to act properly - especially in the subject he wants to teach.

[DLMBSFn-V159]

(DLMBS Commentary V159) There was a monk named Padhānika Tissa. He has several monks as his students. He taught them how to meditate and told them to be always vigilant and diligent. In the evening he would tell them to keep practicing and then he would go to sleep. At night, just when the monks were about to go to bed, he returned and told them to continue meditating.

The monks were very tired because of lack of sleep. But they were still very obedient and even admired their teacher for being so diligent. Once they went to investigate how he meditates - only to find their teacher asleep! They became dissatisfied and as a result they made very little progress in their meditation.

When they returned to the Jetavana monastery to see the Buddha, they told him about their teacher. The Buddha advised them with this verse, saying that a teacher should first master the subject himself completely and only then attempt to teach others.

[DLMBSFn-V160]

(DLMBS Commentary V160) There was a young married woman who wanted to become a nun. She got permission from her husband and entered the Order. She became a pupil of Devadatta, the Buddha's cousin. Before she became a nun, she was already pregnant but did not know about it. When she found out, she asked Devadatta what to do. He sent her back to the lay life. But the woman was not happy and went to see the Buddha. The Buddha sent for Upāli, who was the master of Vinaya, rules of conduct. He further asked the king Pasenadi and the famous lay devotes, Anāthapindika and Visākhā to come and settle the case.

Visākhā examined the young woman and told Upāli that she was already pregnant when she joined the Order. Upāli therefore declared that the woman was pure of any misconduct and could continue her life as a nun. Later the woman gave birth to a son. He was named Kumara Kassapa and king Pasenadi adopted him. At the age of seven, the boy became a novice and when he was eighteen, he received the full ordination. He went to the forest to practice meditation and soon attained Arahantship. He lived in the forest for twelve years and then went back to the monastery.

His mother was very attached to him and whenever she saw him she would run after him calling his name. Kumara Kassapa decided that he should help his mother to get rid of this attachment. Therefore he spoke coolly to her, "How is it possible that you, as a nun, can not cut off even the affection for your son?" The woman reflected, "I have been weeping for twelve years, waiting for my son. Now he speaks so harshly to me! Why should I be attached to him?" Then she realized danger of all attachments and very soon reached Arahanthsip.

The monks then remarked to the Buddha that if the woman had listened to Devadatta's words, neither she nor her son would have reached Arahantship. The Buddha replied with this verse, saying that in striving for the goal one must depend only on himself and not seek others to lean on.

[DLMBSFn-V161]

(DLMBS Commentary V161) There was a lay disciple named Mahākāla. Once he spent the night in the monastery, observing the eight precepts and meditating. In the morning, on his way home, he stopped by a pond to wash his face. On the same night some thieves broke into a house and were chased by the owners. The thieves dropped their stolen things in front of Mahākāla and ran away. The owners mistook Mahākāla for a thief and beat him up. Mahākāla died of his injuries. Some monks discovered his body and reported the matter to the Buddha.

The Buddha explained, that in one of his previous lives, Mahākāla fell in love with a certain woman and had beaten her husband to death. He then added this verse, saying that one's own evil deeds surely come back to their doer and fall back on his head.

[DLMBSFn-V162]

(DLMBS Commentary V162) Some monks were discussing the subject of Devadatta, the Buddha's cousin, amongst themselves. They summed up all his bad actions: he got the confidence of prince Ajātasattu by unfair means, thus trying to gain fame. He instigated the prince to kill his own father, king Bimbisara and to become the king himself. Devadatta even tried to kill the Buddha for three times.

The monks reported the matter to the Buddha and added that Devadatta was a man without shame and morality. The Buddha then said that Devadatta was trying to kill him in many if the past lives. The Buddha spoke this verse, saying that immoral people will destroy themselves - just like a creeper strangles the tree on which it is spread.

[DLMBSFn-V163]

(DLMBS Commentary V163) The Buddha had a cousin Devadatta. He also became a monk but he was vicked. He envied the Buddha and wanted to take his place as the head of the Buddhist community. He went to see the Buddha and suggested, that since the Buddha is getting old, he, Devadatta should from now on be the leader of the Buddhist Order. The Buddha refused. Devadatta then tried to kill the Buddha three times, but he was not successful.

Later Devadatta had another plan. He went to see the Buddha and suggested five new rules for all monks to follow: 1) to live only in forests, 2) to eat only almsfood, 3) to wear only robes they make themselves from discarded pieces of cloth found on rubbish heaps, 4) to sleep under trees, 5) not to eat any meat (including fish).

The Buddha told him that, whoever wants to follow these rules, can do so. But they will not become binding for all the monks, because they are too strict and the Buddha's teaching teaches the Middle Path.

Devadatta was angry and tried to find some more followers. Indeed, he found some young monks who thought the rules of Devadatta were much better than those, introduced by the Buddha.

The Buddha questioned Devadatta about his intentions and the later admitted ha was trying to create a schism in the Community. The Buddha tried to explain him that to create a schism is a very bad deed, but Devadatta did not care. He took his followers and departed for the place called Gayasīsa where he established a new Order. Two prominents disciple of the Buddha, Sāriputta and Moggallana were able to make most of the Devadatta's followers realize their mistake and make them come back to the Buddha.

The Buddha commented the situation with this verse, saying that good and beneficial deeds are very difficult to perform, whereas an evil deed is done very quickly and without any difficulty.

[DLMBSFn-V164]

(DLMBS Commentary V164) In Sāvatthi there lived an old woman who was looking after a monk named Kāla. She often expressed her wish to go to the Jetavana monastery to hear the teaching from the Buddha’s own mouth. Three times she told Kāla about her wish and three times he advised her not to go.

However, one day she went to the monastery in spite of his objections. Kāla thought that she would have no more use for him, if she hears the Buddha to speak. So he went to the Buddha and told him not to teach the woman anything deep, because she was very stupid.

The Buddha knew the real reason for Kāla's words and he admonished him with this verse, saying that one who abuses the Teaching, is only destroying himself.

[DLMBSFn-V165]

(DLMBS Commentary V165) There was a lay disciple named Cūlakāla. Once he spent the night in the monastery, observing the eight precepts and practicing meditation. In the morning he was returning home and met a group of thieves who were being chased by the owners of the stolen goods. The thieves put their loot in front of Cūlakāla and ran away. The owners mistook Cūlakāla for a thief and started to beat him. Some prostitutes, who were on the way to the river, saw the whole incident and told the people Cūlakāla was innocent. The owners let him go.

When the Buddha was told about this, he replied with this verse and added that Cūlakāla was truly innocent and therefore had nothing to fear.

[DLMBSFn-V166]

(DLMBS Commentary V166) Close to the age of eighty, the Buddha declared that he would attain his final Parinirvāna in four months. There were many monks who have not reached the final goal yet and they were very distressed. They wept and kept close to the Buddha all the time. There was a monk, named Attadatta who decided to honor the Buddha by attaining the Awakenment during his lifetime. So he kept alone and practiced diligently. Some other monks did not understand his intention and told Buddha, "Attadatta does not love you, he did not come to pay homage to you! He is egoistic, indeed!" Attadatta explained his behavior, saying that in his opinion the greatest homage to Buddha would be if he attained the Arahantship within the remaining four months of the Buddha's life.

The Buddha approved of this and replied with this verse, saying that in spiritual attainment, one should diligently strive to reach the goal oneself and only then do other things.


校註:

[NandFn12-01]〔Nanda 校註12-01〕 請參《法句經故事集》,十二~二、 貪婪的比丘 (偈 158)。
[NandFn12-02]〔Nanda 校註12-02〕 請參 159 典故-- 柏達尼格笛撒尊者的故事 ;或《法句經故事集》,十二~三、 不奉行佛法的弘法比丘 (偈 159)。
[NandFn12-03]〔Nanda 校註12-03〕 請參《法句經故事集》,十二~四、 比丘尼的兒子 (偈 160)。
[NandFn12-04]〔Nanda 校註12-04〕 請參《法句經故事集》,十二~六、 提婆達多的故事 (偈 162)。
[NandFn12-05]〔Nanda 校註12-05〕 請參 164 典故-- 惡慧邪見的黑比丘 ;或《法句經故事集》,十二~八、 嫉妒的比丘 (偈 164)。
[NandFn12-06]〔Nanda 校註12-06〕 請參《法句經故事集》,十二~九、 受妓女保護的信徒 (偈 165)。
[LChnFn13-01]〔註13-01〕 錫蘭註釋家說是輪迴。
[LChnFn13-02]

〔註13-02〕 佛陀自從出家而成正覺之後,第一次回到他父親的王城--迦毘羅 (Kapila) 的時候,第二天照常挨門次第托缽。他的父親淨飯 (Suddhodana) 王聽到了這個消息,立刻跑到佛的面前對他說:『兒啊!你為什麼侮辱我?你以前在這城內是坐金轎,現在卻一家一家的步行托缽,這實在使我無限的羞恥』!佛陀便對他說此乃一切諸佛的傳統習慣,並對他說此二頌。若依註解的意思,則此二頌將成這樣;

一六八-- 莫懶於沿門托缽。謹嚴行此(托缽)行。誰行於此行,此世他世均快樂。

一六九-- 謹嚴行此行。莫行於放逸。誰行於此行,此世他世均快樂。

[LChnFn13-03]〔註13-03〕 世界的人沒有智慧。
[LChnFn13-04]〔註13-04〕 太陽所走的路便是虛空。
[LChnFn13-05]〔註13-05〕 「一法」(Ekam Dhammam)註為「真諦」(Saccam)。
[LChnFn13-06]〔註13-06〕 「預流果」(Sotapattiphalam)是證涅槃的第一階段。
[CFFn13-01]〔敬法法師註13-01〕 28 註釋:「 應站立 」:站在別人的門口托缽食。「 」:捨棄不當的,他不間斷地行走,這就是 妥善奉行 此乞食法。「 不當地奉行它 」:走去妓女等的地方是不當地奉行乞食法。
[CFFn13-02]〔敬法法師註13-02〕 29 註釋:「 以善 」(kusalena)的善是指阿羅漢道智。
[CFFn13-03]〔敬法法師註13-03〕 30 註釋:「 一法 」:真實。
[MettFn13-01]〔明法尊者註13-01〕 卑劣法:DhA:hīnaṁ dhammanti pañcakāmaguṇaṁ dhammaṁ.(卑劣法:五種欲的法。) 五種欲︰五種感官(眼、耳、鼻、舌、身、意)的欲望。
[MettFn13-02]〔明法尊者註13-02〕 世俗︰loka,指生死輪迴。
[MettFn13-03]

〔明法尊者註13-03〕 有五百位修觀的比丘(pañcasate vipassake bhikkhū)到阿蘭若去禪修。但進展緩慢,他們決定回精舍向佛陀請示,途中,他們遇見了海市蜃樓(遠處景象透過空中折射產生的幻影),就以這種業處作觀。當他們抵達精舍時,突然暴雨,大雨滴打在地上,形成水泡,很快就消失。他們因此如是思惟:「我們的身體就像這些水泡,終究會毀壞。」而察覺到五蘊無常。

PS: 請參《法句經故事集》,十三~三、 觀想海市蜃樓 (偈 170)。

[MettFn13-04]

〔明法尊者註13-04〕 無畏王子(Abhayarājakumāra)弭平邊疆叛亂,回宮後,頻婆沙羅王(Bimbisāra)很高興,特派擅長歌舞的舞女犒勞七天,讓他享受國王般的待遇,在第七天,舞女暴斃,王子很傷心,他尋求佛陀的慰藉,佛陀說此偈。

PS: 請參《法句經故事集》,十三~四、 佛陀安慰悲傷的王子 (偈 171)。

[MettFn13-05]

〔明法尊者註13-05〕 正人長老(Sammajjanatthera沙嗎迦那)大部分的時間都在掃地,同住比丘建議他撥空觀身、觀生命實相、誦經等,他接受建議,不久即證得阿羅漢果。

PS: 請參《法句經故事集》,十三~五、 手執掃帚的比丘 (偈 172)。

[MettFn13-06]

〔明法尊者註13-06〕 (cp. Dhp 172) (cf. M ii 104); 本則為佛陀為鴦掘摩羅長老(Aṅgulimālatthera)而說的。鴦掘摩羅原為殺人魔王,後來被佛陀降伏,出家,證得阿羅漢果。

PS: 請參《法句經故事集》,十三~六、 證聖果的殺人兇手 (偈 173)。

[MettFn13-07]〔明法尊者註13-07〕 太陽道 :太陽行走的道路,即虛空。
[MettFn13-08]〔明法尊者註13-08〕 神通力 ︰超出常人的特別能力,如能遠視、遠聽或飛行等。修鍊禪定達第四禪時,可以進一步引發超常的神通。
[MettFn13-09]

〔明法尊者註13-09〕 約有三十位比丘來會見佛陀,阿難尊者轉身出去一下,再進來,他們都不見了,阿難尊者問︰「他們去哪裡?」「阿難!走了。」「大德!怎麼走的?」「阿難!從天空走。」「他們是漏盡者?」「他們聽法之後證得阿羅漢果。」

PS: 請參《法句經故事集》,十三~八、 三十位比丘突然消失 (偈 175)。

[MettFn13-10]〔明法尊者註13-10〕 一乘法 :ekaṁ dhammaṁ(一法),是指真理(saccaṁ諦)。
[MettFn13-11]

〔明法尊者註13-11〕 在舍衛城,信佛法者日增,信外道者日減。於是外道就慫恿一位美麗的女信徒辛迦摩娜薇卡(Ciñcamāṇavikā)假裝跟佛陀懷孕,並要佛陀當眾出醜。正在聚眾說法的場面,她出面指責佛陀,但是正當此時,綁在她的腰部的繩子斷了,她的技倆就被拆穿了。大眾中很多人譴責她。這時候,她擔心自己的安危,趕快逃跑。但跑不了多遠,就不幸發生意外而慘死。

PS: 請參《法句經故事集》,十三~九、 辛迦摩娜薇卡誣告佛陀 (偈 176)。

[MettFn13-12]〔明法尊者註13-12〕 預流果 :sotapattiphalaṁ,即初果、須陀洹果,證悟預流果即入聖人的行 列,它斷除了三結──身見(我見,以為有永恆不變的我)、疑(懷疑因果、緣起、佛.法.僧)、戒禁取見(邪因以為正因,邪道以為正道)。
[dhp-a-167-note2]「不可貪婪世間物」,〝佛陀教育基金會〞改譯為「 不可貪戀世間物 」; 果儒法師則改為:「不可貪圖世間物」( PDF )。 巴利註解 : na siyā lokavaddhano 不要成為世間增長者。如上述(卑劣法、放逸、邪見)而造作者,稱為令世間(輪迴)增長者,因此,不要如此作。
[dhp-a-175-note]透過修行,人可以橫越天空、凌水而過,遁入地中等。這些能力是精神的、超越自然的,但絕不是奇蹟。
[dhp-a-175-note2]阿羅漢證得般涅盤,不再輪迴。
[NāradaFn13-01](Ven. Nārada 13-01) That is, sensual pleasures.
[NāradaFn13-02](Ven. Nārada 13-02) By being subject to repeated births and deaths.
[NāradaFn13-03](Ven. Nārada 13-03) This translation is according to the Commentary but owing to the ambiguity of the first word it may be translated, "be alert, be not heedless", etc.
[NāradaFn13-04](Ven. Nārada 13-04) This psycho-physical organism is to be regarded as being as empty as a bubble and as illusive as a mirage. The wise man who could so regard it would end the ills of life.
[NāradaFn13-05](Ven. Nārada 13-05) This body, composed of the five Aggregates.
[NāradaFn13-06](Ven. Nārada 13-06) By the Path of Arahantship.
[NāradaFn13-07](Ven. Nārada 13-07) One has to reap the effects of one's Kamma. But one is not bound to reap the effects of all actions one has done in the course of Saṃsāra. If one were, an escape from birth and death would be impossible. At times it is possible to obliterate one's evil kamma by performing powerful good kamma.
[NāradaFn13-08](Ven. Nārada 13-08) Sagga - blissful states, not eternal heavens.
[NāradaFn13-09](Ven. Nārada 13-09) Iddhi. By mental development it is possible to fly through the air, walk on water, dive into the earth, etc. Such kinds of powers are psychic and supernormal, but not miraculous.
[NāradaFn13-10](Ven. Nārada 13-10) That is, the Arahants attain Parinibbāna without coming into birth again.
[NāradaFn13-11](Ven. Nārada 13-11) The host of Māra, the Evil One, is described as comprising ten kinds of passions (kilesa). They are: 1. material pleasures (kāma), 2. aversion for the Holy Life (arati), 3. hunger and thirst (khuppipāsā), 4. craving (taṇhā), 5. sloth and torpor (thīna-middha), 6. fear (bhaya), 7. doubt (vicikicchā), 8. detraction and obstinacy (makkha-thambha), 9. gain (lābha), praise (siloka) honour (sakkāra) and ill-gotten fame (yasa), 10. Extolling of oneself and contempt for others (attukkaṃsana-paravambhana).
[NāradaFn13-12](Ven. Nārada 13-12) An untruthful person, devoid of self-respect, who has no belief in an after life and who has no fear for the attendant consequences of evil, is liable to commit any evil. Such a person does not see earthly bliss or heavenly bliss or Nibbānic bliss (Commentary).
[NāradaFn13-13](Ven. Nārada 13-13) Internal purification is far superior to fleeting worldly possessions of transitory heavenly bliss.
[NāradaFn13-14](Ven. Nārada 13-14) Sotāpatti. Here Sota means the stream that leads to Nibbāna. It is the noble Eightfold Path. "Ā" means for the first time. "Patti" means attainment. Sotāpatti means the attainment of the stream for the first time. It is the realization of Nibbāna for the first time. This is the first stage of Sainthood. The Stream-Winners are not born in woeful states, but the worldly great are not exempt from them.
[BudRkFn-v178](Ven. Buddharakkhita v. 178) Stream-entry (sotapatti): the first stage of supramundane attainment.
[ThaniSFn-V170]

(Ven. Thanissaro V.170) The Sutta Nipata (Sn 5.15) reports a conversation between the Buddha and the brahman Mogharaja with a point similar to that of this verse:

Mogharaja:
In what way does one view the world
so as not to be seen
  by Death's king?

The Buddha:
View the world, Mogharaja,
     as empty —
always mindful
to have removed any view
     about self.
This way one is above & beyond death.
This is the way one views the world
so as not to be seen
  by Death's king.
[ThaniSFn-V176](Ven. Thanissaro V.176) This verse is also found at Iti.25, where the context makes clear the meaning of ekam dhammam, or "this one thing": the principle of truthfulness.
[ThaniSFn-V178](Ven. Thanissaro V.178) The fruit of stream-entry is the first of the four stages of Awakening (see note 22). A person who has attained stream entry — entry into the stream that flows inevitably to Unbinding — is destined to attain full Awakening within at most seven lifetimes, never falling below the human state in the interim.
[DLMBSFn-V167]

(DLMBS Commentary V167) Visākhā was a very famous benefactress of the Buddhist Community from Sāvatthi. Once an older monks with his young pupil came to her house for almsfood. Visākhā's granddaughter was filtering water for the young monk and when she saw her reflection on the surface of the water, she laughed. The young monk also laughed. The girl got angry and said, "You shaven head, why do you laugh at me?!" The monk did not like it and replied, "You and your family are shaven heads yourself!" The girl went weeping to Visākhā. Visākhā tried to appease both the girl and the monk but the monk was angry and did not accept her explanations and apologies. The older monk also tried his best but did not succeed either.

The matter was brought to the Buddha, who saw that the monk was ready to reach the first stage of Awakenment. So he asked Visākhā, "Why did your granddaughter had to address my monk as a shaven head? All the monks had to shave their heads when they became members of the Community!" The young monk felt very happy and praised the Buddha that he was the only one who could understand him. The Buddha then replied with this verse, saying that the monk was also to blame; he should not quarrel because of such a small and unimportant thing. Hearing that, the young monk reached the first stage of Awakenment.

[DLMBSFn-V168]

(DLMBS Commentary V168) When the Buddha attained Awakenment, one of his first big journeys took him to the city of Kapilavatthu, where most of his family lived. He stayed at the outskirts of the city, in the Nigrodhārāma monastery. His father, king Suddhodana, assumed, that his son would come to his palace for food and made a lot of almsfood prepared. However, he did not invite the Buddha, as was necessary.

So the Buddha went on almsround around the city, as was his custom. He asked himself, if this was the proper course of action and realized that all the Buddhas of the past also went on almsround around the city they were born.

Suddhodana heard about it and went to the Buddha, saying, "Why should my son ask for alms in the very city, where he used to travel in a golden palanquin? I am so ashamed!"

The Buddha explained to him that he was only following the old custom of all the Buddhas and did not wish to put Suddhodana to shame. He also uttered this verse and the following one (DhP 169). The king finally accepted it and was no longer offended.

[DLMBSFn-V169](DLMBS Commentary V169) The story for this verse is identical with the story for the preceding one (DhP 168).
[DLMBSFn-V170]

(DLMBS Commentary V170) A group of monks went to the forest to practice meditation. But they made very little progress and decided to return to the Buddha and ask for further instructions. On the way to the monastery it was very hot and they saw a mirage. Then a storm broke out and the rain made bubbles on the ground, which soon disappeared. The monks reflected on the mirage and the bubbles, comparing it to their own bodies. Very soon they all attained Arahantship.

When they related the matter to the Buddha he uttered this verse, saying that this form of meditation was very good and one is able to reach the goal quickly.

[DLMBSFn-V171]

(DLMBS Commentary V171) Prince Abhaya was sent to repress some rebellion at the frontier. He did this job very successfully and so king Bimbisāra gave him the honor of a ruler for seven days. He was also given a young dancing girl for entertainment. But on the seventh day the girl died from exhaustion. The prince was very shocked and sad.

He went to see the Buddha, who consoled him with this verse, saying that we should not be attached to worldly things.

[DLMBSFn-V172]

(DLMBS Commentary V172) There was a monk named Sammunjjani. He spent most of his time inside the monastery, sweeping the premises. Venerable Revata was staying at the same monastery, practicing meditation. Sammunjjani thought Revata to be very lazy and one day confronted him and asked him if he did not think it would be proper for him to help him to sweep the monastery. Revata replied, that a monk should sweep for a short time in the morning and then should practice meditation and try to perceive the true nature of things in order to reach Awakenment. Sammunjjani closely followed this advice and in a very short time he became an Arahant.

Some other monks then asked him why he did not sweep as much as before. Sammunjjani replied that when he was negligent, he was sweeping all the time, but now he was mindful and so does not sweep so often. The monks went to the Buddha and reported to him, that Sammunjjani claims to be an Arahant. The Buddha confirmed, that Sammunjjani indeed reached the Awakenment and added this verse for the benefit of others.

[DLMBSFn-V173]

(DLMBS Commentary V173) In Kosala there lived a Brahmin, who was in the court of King Pasenadi. He had a son Ahimsaka. His father sent him to the famous city of Taksasilā for studies. He was very intelligent and obedient and so his teacher and his wife liked him very much. But other students were jealous of him and so accused him of having an affair with teacher's wife. The teacher, being told the same story from number of people, started to believe it. But he did not want to kill Ahimsaka. He came up with another idea.

At the end of the studies, it was a custom for the students to give presents to teachers and thank them for their effort. Ahimsaka's teacher told him to kill one thousand people and bring him a garland made of one thousand fingers. Ahimsaka had no other choice, but to start killing. He started to wear the garland around his neck to keep track of the number of fingers. He therefore became known as Angulimāla ("Finger-garland").

The king dispatched some soldiers to catch him. When his mother heard about this, she went into the forest in search of her son. By that time, Angulimāla's garland had nine hundred and ninety-nine fingers on it; just one finger was missing.

The Buddha realized that if he did not intervene, Angulimāla would kill his own mother in his desperation to make up the one thousand. So he went to the forest himself.

When Angulimāla saw the Buddha, he ran after him with his knife. But no matter ho quickly he ran, the Buddha always stayed ahead of him. Finally, he cried, "O monk, stop!" The Buddha replied, "I have stopped, it is you who has to stop!"

Angulimāla was confused and asked him what he meant. The Buddha explained, that he himself has stopped killing and hurting all living beings whereas Angulimāla has not and should therefore stop. Angulimāla realized his mistake and asked the Buddha to admit him into the Order of monks. The Buddha did so.

When the king heard that Angulimāla has given up his evil deeds and was now living as a monk, he decided not to prosecute him. Angulimāla practiced meditation diligently and in the due course he attained Arahantship.

But his past evil deeds were always hunting him. Whenever he went on an almsround, he became a target of stones and sticks and returned to the monastery with broken head and bleeding. The Buddha always told him to realize what suffering would await him in his future lives had he not reached the Awakenment.

One day, Angulimāla saw a pregnant woman giving birth and in great pains. He recited, "Sister, since the day I became an Arahant, I have not consciously killed any living being. By the power of this truth, may you and your child be well." The woman delivered instantly and her pain ceased. This verse became known as Angulimāla-paritta and is used in similar cases to this day.

When Angulimāla died, other monks asked about his future life. When the Buddha declared, that Angulimāla has attained Arahantship and therefore there were no future lives for him, some monks were surprises, how was it possible for somebody who killed so many people to have reached the goal so quickly? The Buddha replied with this verse, saying that Angulimāla's evil deeds were negated by his diligent and mindful practice of meditation and highly moral life.

[DLMBSFn-V174]

(DLMBS Commentary V174) The Buddha once stayed in Ālavi and spoke to its people about the impermanence of life. He told them to be aware of death and to reflect that their life is uncertain. He added that they should practice mindfulness as a weapon against the death. Many people did not really understand what he was talking about, but some did. Amongst them there was a young girl, who was a weaver by profession.

Later the Buddha returned to Ālavi. The girl wanted to hear his discourse, but her father asked her to wind some thread spools and bring them to him. She did the job quickly and on the way to her father she stopped by the place where the Buddha was talking and listened.

The Buddha knew that the girl was ready to reach the first stage of Awakenment and so he looked at her directly. The girl approached respectfully. The Buddha then asked her four questions and she replied as follows:

"Where have you come from?" "I don't know."
"Where are you going?" "I don't know."
"Don't you know?" "Yes, I know."
"Do you know?" "I don't know."

Many people thought her answers were disrespectful, but the girl explained. By the first question the Buddha meant if she knew what was her previous existence. She replied that she did not know. The second question meant if she knew what would be her future existence. Since she did not know, she said so. The third question meant if she did not know that she would die one day. She replied she knew. And the last question meant if she knew when exactly would she die. She did not know and replied truthfully.

The Buddha applauded her and delivered a discourse. The girl attained the first stage of Awakenment.

Then she continued to her father. He was asleep and she woke him up. When he was waking up, her father accidentally pulled the shuttle and the sharp point hit the girl in her chest. She died instantly and was reborn in the Tusita heaven. Her father, full of remorse and broken-hearted went to the Buddha and asked to be admitted into the Order as a monk. The Buddha granted him permission and the man attained Arahantship soon.

[DLMBSFn-V175]

(DLMBS Commentary V175) At one occasion, thirty monks came to visit the Buddha. While they were talking, the Buddha’s attendant, Venerable Ānanda , went outside. When he came back he was surprised to see no monks inside.

When asked, the Buddha said that they left flying through the air, because they attained Arahantship, including supernatural powers.

Just then, the Buddha saw some swans flying in the sky and told Ānanda that Arahants leave this world just as easily as the swans fly through the air.

[DLMBSFn-V176]

(DLMBS Commentary V176) The Buddha did not have only admirers and devotees. Some other teachers hated him for being so famous and for taking many disciples away from them. One such teacher instigated a beautiful young girl, a pupil of his, to ruin the Buddha's fame.

The girl, named Ciñca Mānavikā, would go towards the Jetavana monastery in the evening and return early in the morning, claiming she spent the night with the Buddha. After several months of this behavior, she started wrapping cloth around her stomach. She added more and more cloth to create an impression she was pregnant. Finally she went to the monastery to confront the Buddha. She accused him of making her pregnant and not caring about her. The Buddha told her not to lie, but she would just repeat her statements.

Just then Sakka, the king of gods, sent some rats to bit off the strings of the cloth the girl had wrapped around her body. It fell off and her deceit was uncovered. People started to reprimand her and she ran away in shame. Later she died due to an accident.

The next day some monks were discussing this story and the Buddha replied them with this verse, saying that lying is the first step towards all kinds of evil deeds.

He also told them, that Ciñca Mānavikā was a king's consort in one of her previous lives. She fell in love with a crown prince, but the young man did not respond to her love. She harmed herself and accused the prince of making advances to her and when she refused, he harmed her. The king was very angry and exiled his son immediately. Later he found out the truth and punished the evil woman.

[DLMBSFn-V177]

(DLMBS Commentary V177) King Pasenadi of Kosala was once competing with his subjects in almsgiving. However big offering the king made, his subjects always found a way to give more alms. Queen Mallikā then devised a plan. She had a great pavilion built, brought many white umbrellas and tame elephants. The elephants held the umbrellas over the monks. In the middle of the pavilion there was a lake with ten boats filled with incense and perfume. Finally, princesses served the food. Because the subjects had no elephants or umbrellas (white umbrellas could be owned only by kings) and of course had no princesses, they could not compete any more.

Two ministers of the king were present. One of them praised the king for offering so much. He realized that the merit would be shared by all the living beings in the kingdom. The other minister however thought that the king was giving away the national wealth for the sake of some lazy monks.

After the meal, the Buddha prepared to make a speech. He understood what the second minister was feeling and so he decided to give only a short speech instead of a long one he was originally planning. The king was disappointed by such a brief sermon and he reflected what he had done wrong. Therefore he went to the monastery and asked the Buddha.

The Buddha told him about one of his ministers and explained that had he delivered a long speech, the minister would be disappointed even more. The Buddha further added this verse for the benefit of the king.

[DLMBSFn-V178]

(DLMBS Commentary V178) Anāthapindika was a very famous benefactor of the Buddha and his followers. But his son Kāla did not have any interest in the teaching of the Buddha and would never come to attend the almsgiving ceremonies. His father was afraid that Kāla would never be able to understand the Dharma. So he promised his son one hundred pieces of gold if he went to the monastery for one day. The young man did so, but did not pay any attention to what was being said there.

At another time Anāthapindika promised Kāla one thousand pieces of gold if he could recite one verse of the Buddha's teaching. Because the Buddha knew Kāla was interested only in the money, he made it impossible for him to memorize anything. Thus Kāla went to the monastery very often and gradually he was able to understand the Dharma and attained the first level of Awakenment, called Entering the Stream.

In the morning of that day, he accompanied the Buddha and some monks to his father's house for the almsgiving. When his father offered him the money he earned, Kāla refused. The Buddha then explained that since Kāla attained the first level of Awakenment, he was on longer interested in the money. He further added this verse, saying that Entering the Stream was the best thing one could attain, far better than any worldly power or even attainment of a rebirth in heavens.


校註:

[NandFn13-01]

〔校註13-01〕 能得見者少

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。

[NandFn13-02]〔Nanda 校註13-02〕 請參 167 典故-- 聞偈證果的年輕比丘 ;或《法句經故事集》,十三~一、 與少女爭吵的比丘 (偈 167)。
[NandFn13-03](1, 2) 〔Nanda 校註13-03〕 請參《法句經故事集》,十三~二、 佛陀返回迦毗羅衛城 (偈 168~169)。
[NandFn13-04]〔Nanda 校註13-04〕 請參 174 典故-- 優婆夷悲希卡樂的故事 ;或 《法句經故事集》,十三~七、 明白世間實相的紡織女 (偈 174)。
[NandFn13-05]〔Nanda 校註13-05〕 請參《法句經故事集》,十三~十、 供養比賽 (偈 177)。
[NandFn13-06]〔Nanda 校註13-06〕 請參 178 典故-- 給孤獨長者和他的兒子 ;或 《法句經故事集》,十三~十一、 給孤獨長者兒子的故事 (偈 178)。
[LChnFn14-01]〔註14-01〕 此二頌是佛陀對魔女說的。
[LChnFn14-02]〔註14-02〕 征服情欲。
[LChnFn14-03]〔註14-03〕 全句的意思是「被他所征服的情欲,在此世間中,不可能再隨從他了」。
[LChnFn14-04]〔註14-04〕 已無愛欲。
[LChnFn14-05]〔註14-05〕 意指涅槃。
[LChnFn14-06]〔註14-06〕 原文 Patimokkha 為「別解脫律儀戒」,有二百二十七條主要的律文,為一切比丘所遵守的。
[LChnFn14-07]〔註14-07〕 指八定(Atthasamapatti)--四禪定及四空定。
[LChnFn14-08]〔註14-08〕 下二頌連貫。
[LChnFn14-09]〔註14-09〕 以下五頌相連。
[LChnFn14-10]〔註14-10〕 「樹支提」(Rukkha-cetya)為「樹廟」,乃印度之樹神,以樹崇拜的對象,猶如塔廟。
[LChnFn14-11]〔註14-11〕 「苦之因」即集諦。「苦之滅」即滅諦。
[LChnFn14-12]〔註14-12〕 「八支聖道」(Ariyam atthangikam maggam)即:正見(Sammaditthi),正思惟(Sammasankappa),正語(Sammavaca),正業(Sammakamanta),正命(生活)(Sammaajiva),正精進(Sammavayama),正念(Sammasati),正定(Sammasamadhi)。此二句即指苦滅之道--簡稱道諦。
[LChnFn14-13]〔註14-13〕 即三寶及四聖諦。
[LChnFn14-14]〔註14-14〕 指佛陀。
[LChnFn14-15]〔註14-15〕 下二頌連貫。
[CFFn14-01]〔敬法法師註14-02〕 31 註釋:「 無邊之境 」(anantagocaraṁ):能取無邊所緣的一切知智(sabbaññutaññāṇa)之境是無限的。「以何道」(kena padena):對於還有貪欲等道其中一道的人,你們能以道來引誘他。但是佛陀連一道也沒有了,你們能以何道來引誘無道之佛?
[CFFn14-02]〔敬法法師註14-02〕 32 註:於此,至聖潔者與賢者是指佛陀。
[MettFn14-01]〔明法尊者註14-01〕 佛智無邊.無行跡 :佛陀的智慧無邊(指具有「一切知智」sabbaññuta-ñāṇa)。無行跡(anantagocaraṁ)指無任何貪愛、無明之行為。
[MettFn14-02]〔明法尊者註14-02〕 修禪定 :DhA.:「 凡是徹底從事禪那 ︰即思慮「相」、思慮「所緣」,在這兩種禪那上,會合應用:轉向、進入(定)、立足(定)、出定、省察(等五自在)。」
[MettFn14-03]〔明法尊者註14-03〕 出家寂靜 :nekkhammupasama,離欲.寂靜。
[MettFn14-04]

〔明法尊者註14-04〕 霍香葉龍王(Erakapatta伊羅鉢多)在迦葉佛時為一比丘,因後悔拔霍香葉,持戒不圓滿,死後投生為一條獨木舟大小的龍王。霍香葉龍王派美麗的女兒每半個月到人間唱歌跳舞,兼出問題,如果可以全部解答就可能娶她為妻。題目是︰「誰是主宰王?誰是染污王?怎樣評論離染?怎樣評論愚蠢?」一位年輕人正要走去回答問題。佛陀觀察他有證果的潛力,於是在中途攔下,告訴他正確答案︰「主宰六門者稱王。受染污者為染污王。無染者為離染。染者稱為愚蠢。」他當下就證初果。他對龍女的欲望也消失,不夠他仍然前往回答。龍王知道有佛陀已出世,就跟他去見佛陀。佛陀說此偈。(《佛本行集經》卷第三十七~八,T3.825.3 ff.;cf.《大比丘三千威儀》卷上,T24.913.2)

PS: 請參《法句經故事集》,十四~三、 龍王和他的女兒 (偈 182)。

[MettFn14-05]〔明法尊者註14-05〕 Sabbapāpassa akaranaṁ, kusalassa upasampadā, sacittapariyodapanaṁ, etaṁ Buddhāna sāsanaṁ. 本偈一般流傳:「諸惡莫作,眾善奉行,自淨其意,是諸佛教。」原意是︰「一切惡不作,具足眾善,淨化自心,這是一切佛陀所教示的。」
[MettFn14-06]〔明法尊者註14-06〕 嚴持於戒律 ︰pātimokkhe ca saṁvaro,即比丘守護比丘戒(波羅提木叉)。
[MettFn14-07]〔明法尊者註14-07〕 增上定 ︰即增上心(adhicitta)指禪定,四禪、四空定。
[MettFn14-08](1, 2, 3)

〔明法尊者註14-08〕 有一次,阿難尊者請教佛陀,過去七佛的父母、壽量、菩提、聲聞眾、上首聲聞眾、上首侍者、所有的講說、不說布薩、為什麼他們不說布薩?其他的佛陀又如何?佛陀回答說,所有諸佛的佛法都是一樣的,佛陀馬上背誦過去諸佛在說法時所開講的一些偈語。

PS: 請參《法句經故事集》,十四~四、 佛陀的教誨 (偈 183~185)。

[MettFn14-09](1, 2)

〔明法尊者註14-09〕 (Dhp. 186: cf. M i130); 一位比丘因父親過世,留遺產給他和弟弟,起初他說他不需要,後來,他想想如果有錢日子就好過,因此就悶悶不樂。佛陀就給他一些告誡。

PS: 請參《法句經故事集》,十四~五、 不知足的年輕比丘 (偈 186~187)。

[MettFn14-10]〔明法尊者註14-10〕 樹支提 ︰樹塔廟,建廟於樹邊,祭樹神。凡夫因恐怖的緣故,去皈依山岳、森林、園林、樹塔廟。在台灣也有拜樹頭公。
[MettFn14-11]〔明法尊者註14-11〕 四聖諦 :苦、集(苦因)、滅(苦滅--涅槃)、道(苦滅之道--八支聖道)。時時能實踐四聖諦,不久即可使苦滅絕。
[MettFn14-12](1, 2, 3, 4, 5)

〔明法尊者註14-12〕 (Dhp. 192: cp. Dhp. 189); 火授婆羅門(Aggidattabrāhmaṇa)是摩訶憍薩羅王(Mahākosala)的國師,摩訶憍薩羅王是波斯匿王的父親。摩訶憍薩羅王逝世後,火授棄產,離家,成為苦行者。他住處附近有一隻兇猛的傘蛇(ahichatta),火授向弟子說:「皈依山岳、森林、園林、樹,如此,你們就可以解除所有的痛苦。」有一天,佛陀跟大目犍連尊者就到火授的住處,借宿一夜。火授原本不答應,後來帶他們去傘蛇住的地方。這隻傘蛇被大目犍連尊者降伏。隔天,佛陀告誡火授:「只有依止佛法僧的人才能從世間苦解脫出來。」說法畢,火授和他的弟子們證得阿羅漢果,他們也都加入僧伽為比丘。

PS: 請參《法句經故事集》,十四~六、 祀得皈依三寶 (偈 188~192)。

[MettFn14-13]〔明法尊者註14-13〕 聖人 ︰purisājañño(purisa+jañña, 純粹的﹑貴族的),優秀的人,指佛陀。
[MettFn14-14]〔明法尊者註14-14〕 DhA.: yattha so jāyati dhīro uttamapañño sammāsambuddho.( 智者所生處 :最上智的佛陀。)
[MettFn14-15]

〔明法尊者註14-15〕 有一天,阿難尊者想到一個問題:「佛陀告訴我們,純種的大象生長在參達塔種(Chaddantakule) 和優薩陀種(Uposathakule),純種馬生長在信度種(Sindhavakule) 和哇拉卡沙王種 (Valāhakassarājakule),純種牛生長在南方(dakkhiṇapathe),但卻未提及最尊貴的人(purisājañño) 到底生長在何處?」於是,他就前去請教佛陀。佛陀說此偈。

PS: 請參《法句經故事集》,十四~七、 最高貴的人 (偈 193)。

[MettFn14-16]

〔明法尊者註14-16〕 諸比丘討論「在世間的幸福是什麼?」(“kiṁ nu kho imasmiṁ loke sukhan”ti),佛陀說此偈。

PS: 請參《法句經故事集》,十四~八、 幸福是什麼 (偈 194)。

[MettFn14-17](1, 2)

〔明法尊者註14-17〕 一婆羅門在耕作,佛陀請他過來相見。婆羅門來的時候順便拜天祠,但他沒有禮敬佛陀。佛陀肯定他拜天祠是對的,婆羅門就心情愉快。佛陀運用神通,在空中示現迦葉佛的金色塔,又說造塔的事,再說偈頌。

PS: 請參《法句經故事集》,十四~九、 尊敬值得尊敬的人 (偈 195~196)。

[dhp-a-181-note]此處的禪定指的是止觀。
[dhp-a-185-note](1, 2, 3) 「增上定」:八定。
[dhp-a-188-note](1, 2, 3, 4, 5) Nanda 補註:原譯文為:「如山岳,森林,園苑,樹神和神舍。但這些都不是安隱的保護 ... 」,依前後文意改為「如山岳、森林、園苑、樹神和神社。但這些都不是安隱的保護 ... 」。果儒法師則改為:「如山嶽、森林、庭園、樹神和神社,但這些都不是安穩的保護 ... 」。( PDF )
[NāradaFn14-01](Ven. Nārada 14-01) As the Buddha had eradicated all passions of lust, hatred, and delusion they could not arise in Him any more. His spiritual victory was unconquerable.
[NāradaFn14-02](Ven. Nārada 14-02) Because the eradicated passions do not arise again.
[NāradaFn14-03](Ven. Nārada 14-03) Since the Buddha is devoid of the tracks (pada) of lust, hatred, and delusion.
[NāradaFn14-04](Ven. Nārada 14-04) Being omniscient.
[NāradaFn14-05](Ven. Nārada 14-05) Of lust, hatred, and delusion.
[NāradaFn14-06](Ven. Nārada 14-06) Nessatha = will lead to temptation by bringing under the sway of the tempters.
[NāradaFn14-07](Ven. Nārada 14-07) Here Jhāna means both concentration (samatha) and insight (vipassanā).
[NāradaFn14-08](Ven. Nārada 14-08) Nekkhamma implies Nibbāna, which is gained by the subjugation of passions.
[NāradaFn14-09](Ven. Nārada 14-09) What is associated with the three immoral roots of attachment (lobha), ill-will (dosa), and delusion (moha) is evil. What is associated with the three moral roots of generosity (alobha), goodwill or loving-kindness (adosa) and wisdom (amoha) is good.
[NāradaFn14-10](Ven. Nārada 14-10) The religion of the Buddha is summarised in this verse.
[NāradaFn14-11](Ven. Nārada 14-11) Pabbajito, one who casts aside his impurities and has left the world.
[NāradaFn14-12](Ven. Nārada 14-12) Samaṇo, one who has subdued his passions, an ascetic.
[NāradaFn14-13](Ven. Nārada 14-13) Pātimokkha, these are the 220 chief rules (excluding the seven ways of settling disputes) which every bhikkhu is expected to observe.
[NāradaFn14-14](Ven. Nārada 14-14) Adhicitta, namely: the eight attainments (aññhasamāpatti), the four rūpa jhānas and the four arūpa jhānas. They are higher stages of mental concentration which enable one to gain supernormal powers.
[NāradaFn14-15](Ven. Nārada 14-15) One's best refuge is oneself. A Buddhist seeks refuge in the Buddha, the Dhamma and the Sangha as the Teacher, the Teaching and the Taught in order to gain his deliverance from the ills of life. The Buddha is the supreme teacher who shows the way to deliverance. The Dhamma is the unique way. The Sangha represents the Taught who have followed the way and have become living examples. One formally becomes a Buddhist by intelligently seeking refuge in this Triple Gem (Tisaraṇa). A Buddhist does not seek refuge in the Buddha with the hope that he will be saved by a personal act of deliverance. The confidence of a Buddhist in the Buddha is like that of a sick person in a noted physician, or of a student in his teacher.
[NāradaFn14-16](Ven. Nārada 14-16) That is, a Buddha.
[NāradaFn14-17](Ven. Nārada 14-17) Sangha is the oldest, democratically constituted, historic, celibate Order, founded by the Buddha. Strictly speaking, the Sangha denotes those noble disciples who have realized the four Paths and four Fruits. The ordinary bhikkhus of the present day are merely their representatives.
[NāradaFn14-18](1, 2) (Ven. Nārada 14-18) Papañca = impediments or obstacles such as attachment, false views and pride.
[NāradaFn14-19](1, 2) (Ven. Nārada 14-19) Those who have extinguished the fire of lust.
[NāradaFn14-20](1, 2) (Ven. Nārada 14-20) The passionless are fearless.
[BudRkFn-v190-191](1, 2) (Ven. Buddharakkhita vv. 190-191) The Order: both the monastic Order (bhikkhu sangha) and the Order of Noble Ones (ariya sangha) who have reached the four supramundane stages.
[ThaniSFn-V183-185](1, 2, 3) (Ven. Thanissaro V. 183-185) These verses are a summary of a talk called the Ovada Patimokkha, which the Buddha is said to have delivered to an assembly of 1,250 arahants in the first year after his Awakening. Verse 183 is traditionally viewed as expressing the heart of the Buddha's teachings.
[ThaniSFn-V191](Ven. Thanissaro V. 191) The noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
[ThaniSFn-V195-196](1, 2) (Ven. Thanissaro V. 195-196) Objectification = papañca. Alternative translations of this term would be proliferation, elaboration, exaggeration, complication. The term is used both in philosophical contexts — in connection with troubles and conflict — and in artistic contexts, in connection with the way in which an artistic theme is objectified and elaborated. Sn 4.14 states that the classifications of objectification begin with the perception by which one objectifies oneself — "I am thinker" — and then spread to objectify the rest of experience around the issues caused by that perception. MN 18 explains how this leads to conflict: "Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives [labels in the mind]. What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future forms cognizable via the eye. [Similarly with the other senses.]... Now, with regard to the cause whereby the perceptions & categories of objectification assail a person: if there is nothing there to relish, welcome, or remain fastened to, then that is the end of obsession with passion, irritation, views, uncertainty, conceit, passion for becoming, & ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful actions cease without remainder."
[VaradoFn-V181](Ven. Varado V.181) Verse 181: "gods would wish their situation" (devāpi tesaṃ pihayanti). PED says pihayanti means desire or envy.
[DLMBSFn-V179]

(DLMBS Commentary V179) In the Kuru country there lived a Brahmin named Māgandiya. He had a very beautiful daughter. Many young men desired to marry her, but her father turned all of them down, thinking they were not good enough for her.

One morning, Māgandiya went to perform his daily fire worship. On the way he met the Buddha. Immediately he decided, that the Buddha would be an ideal husband for his daughter. Quickly he returned home and took his wife and daughter with him back to the place he met the Buddha.

In the meantime, the Buddha left his footprints at that place and went to another spot nearby. When Māgandiya's wife saw the footprints, she remarked, that these footprints belong to somebody, who has given up all cravings. But her husband did not pay any attention to that and proceeded to find the Buddha and offer his daughter to him.

The Buddha said he was not interested. He told them how the beautiful daughters of Māra tried to seduce him. He gave up all passions, all cravings, and all attachments. Even when he saw the most beautiful women - the daughters of Māra, he felt no desire. Compared with them, Māgandiya's daughter was nothing - why should he want even to touch her?

Both the Brahmin and his wife attained the third stage of Awakenment on hearing these words. Later they became a monk and a nun and soon attained Arahantship. But their daughter, Māgandiya, felt insulted and promised to take revenge on the Buddha.

[DLMBSFn-V180]

(DLMBS Commentary V180) The commentarial story for this verse is identical with the story for the previous verse (see DhP 179).

As the Buddha has eradicated all cravings, destroyed all roots of evil, these cannot "lead" him anywhere, there are no more rebirths for him. Nobody can trace him or destroy him.

[DLMBSFn-V181]

(DLMBS Commentary V181) Once, when the Buddha was staying in Sāvatthi, he was challenged by some other ascetics to perform a miracle. He therefore performed the Twin Miracle and proceeded to the Tāvatimsa heaven to teach Abhidharma there. His mother had been reborn in the Tusita heaven, but went to Tāvatimsa to learn the Teaching. After hearing the Dharma from the Buddha, his mother together with many other gods reached the first level of Awakenment.

The Buddha spent three months in Tāvatimsa. Venerable Sāriputta was spending the Rain Retreat in Samkassa and taught the Abhidharma, as the Buddha instructed him. At the end of the Retreat Venerable Moggallāna went to Tāvatimsa to see the Buddha and was informed that the Buddha would be coming back to Samkassa on the fool moon day at the end of the Rain Retreat.

On that day the Buddha appeared, six colored rays shining from his body. A great number of gods accompanied him and paid his homage to him before they left. Sāriputta exclaimed how magnificent the gods looked and how extraordinary that both human beings and gods respect the Buddha so much.

The Buddha replied with this verse, saying that indeed even the gods envy a buddha his qualities.

[DLMBSFn-V182]

(DLMBS Commentary V182) During the times of the past Buddha Kassapa, there was a monk. Once he committed a wrong deed and was tormented by regret. He was not able to overcome this and concentrate on his practice. Therefore he made no progress and was reborn as a Nāga. Nāgas are mythological beings, snakes that can change into humans. They are believed to have miraculous powers.

This Nāga's name was Erakapatta. He had a beautiful daughter. He announced that whoever could answer her questions, could marry her. Many young men tried but nobody was successful.

Once a young man named Uttara was on his way to try to answer the questions. The Buddha saw that he was very close to attaining the first stage of Awakenment, therefore he taught him answers to the questions. Immediately, Uttara attained the first stage. As a result, he had no longer desire for the Nāga princess. But he still went there to answer her questions.

The girl asked: "Who is a ruler?
Uttara replied: "Who controls his six senses."
"Is someone overpowered by moral defilements to be called a ruler?"
"No, only who is free from moral defilements can be called a ruler."
"What ruler is free from moral defilements?"
"One who is free from selfishness."
"Who is to be called a fool?"
"One who strives after sensual pleasures is a fool."

Uttara then answered many more questions. When Erakapatta found out that somebody was able to answer, he realized that a Buddha was again in this world. He asked Uttara to take him to the Buddha. There he paid homage to the Buddha and related his story.

The Buddha replied with this verse, saying that it is extremely rare to be born as a human being, and even rarer to be able to hear the Dharma from the mouth of a Buddha.

At the end of the discourse many monks attained Arahantship or at least the first stage of Awakenment.

[DLMBSFn-V183]

(DLMBS Commentary V183) This gatha, simply said, is Buddhism in a nutshell. Truly, what can be explained and expanded in hundreds of books, can be also abbreviated into three main guidelines. Not doing evil deeds - the first step on the road to Awakenment. But what exactly are "evil deeds"? A deed is considered evil if it brings suffering to any living being.

After one refrains from doing evil deeds one needs to do good deeds - to "gather" them like flowers. Good deeds are deeds that help living beings. They are based on loving kindness, compassion, sympathetic joy and equanimity. In order to be able to do so, one must cultivate these feelings in one's heart and mind.

These two steps are only preparatory stages to the final and most important action - purification of mind. The first two stages are here to prepare our mind for the highest goal. Without them it would be indeed impossible to purify our minds, for a mind that harbors evil thoughts can not purify itself.

The last verse mentions that this is the teaching of the buddhas. Why is the plural form used here? The historical Buddha Shakyamuni is believed to be just one from the long succession of Awakened beings, buddhas, who reach the nirvana by themselves and the become teachers of the Dharma. And as this verse states, their teachings might differ, but these three basic patterns do not change in either of them. Therefore, these lines can truly be described as the very core of Buddha's teaching.

[DLMBSFn-V184]

(DLMBS Commentary V184) Venerable Ānanda once asked the Buddha if the basic instructions for the behavior of the monks were the same in case of the past Buddhas, or if each Awakened One sets his own rules.

The Buddha replied with this verse and with the preceding one (DhP 183) and with the following one (DhP 185), saying that they were all the same. He also added that the previous Buddhas uttered these three verses also.

[DLMBSFn-V185](DLMBS Commentary V185) The story for this verse is identical with the one for the previous two verses (DhP 183, DhP 184). These three verses have been recited by the Buddhas of all times. It is a simple and basic summarization of most essential Buddhist teaching. Wanting little, content, not hurting others, moral life in seclusion and meditation in order to reach the highest goal, the Nirvana, complete freedom and emancipation of the mind.
[DLMBSFn-V186]

(DLMBS Commentary V186) At the Jetavana monastery there was a young monk. His teacher sent him to another monastery to practice meditation. While he was away, his father died and left some money for him with his brother. When the monk returned, he found out about this, but decided to continue living as a monk and told his brother to keep the money for himself.

Later, however, he began to regret, started to imagine his comfortable life as a layman with that amount of money. He became dissatisfied with his life as a monk and began loosing weight. Other monks persuaded him to seek help from the Buddha.

The Buddha told the monk this verse (and the following one, see DhP 187), saying that there is simply never enough money to satisfy the hunger. He told him the story of a king named Mandhātu, who had been a Universal Monarch a long time ago. He was reborn in Tavatimsa heaven and enjoyed immense riches and power for a long time. Then he started to wish he were the only ruler of Tavatimsa instead of Sakka, the king of the gods. Immediately he died and fell down from his heavenly state.

The young monk decided to continue his life as a monk and strived diligently to attain the Awakenment.

[DLMBSFn-V187]

(DLMBS Commentary V187) The story for this verse is identical with the one for the previous verse (DhP 187).

It is a well-known fact that people are never satisfied with what they have. Even millionaires want to become billionaires; even kings want to become emperors. So the Buddha's message is rather simple: be satisfied with little and rather strive for the spiritual perfection, do not wish for worldly possessions.

[DLMBSFn-V188]

(DLMBS Commentary V188) When the father of the king Pasenadi of Kosala, Mahā Kosala, was reigning, he had a head priest, named Aggidatta. When Mahā Kosala died, Aggidatta gave up his position and wealth and became an ascetic. He had many followers and lived on the border of Anga, Magadha and Kuru countries. His teaching to the people was: pay homage to forests, mountains, trees and shrines. By doing so, you will be freed from all evils.

Once the Buddha sent Venerable Moggallāna to teach the Dharma to Aggidatta. When Moggallāna arrived, he asked for a place to spend the night. They refused to let him stay with them. Close to that place was a cave where lived a very powerful Nagā and Aggidatta sent Moggallāna there, thinking Nagā would kill him. Moggallāna and the Nagā had a duel, but at the end the Nagā was subdued and spread his hood over Moggallāna's head, showing him respect.

In the morning, Aggidatta and his pupils went to the cave to find out what happened. When they saw the Nagā holding his head over Moggallāna, they were surprised and paid respects to Moggallāna.

When the Buddha arrived there, Moggallāna got up from his seat and paid homage to the Buddha, saying that he was only a disciple, the Buddha was his teacher. When Aggidatta heard that, his respect for the Buddha was only greater. The Buddha admonished them with this verse (and following ones, DhP 189, DhP 190, DhP 191, DhP 192), saying that trees and mountains are not a real refuge; only the Three Gems (Buddha, Dharma, Sangha) are the highest refuge.

Aggidatta and his pupils attained Arahantship immediately. They all became monks. Later, lay disciples of Aggidatta came to that place and were confused. Who was more powerful? Aggidatta or the Buddha? Aggidatta got up from his seat and paid homage to the Buddha, saying that he was only a humble disciple, the Buddha was the highest teacher.

[DLMBSFn-V189]

(DLMBS Commentary V189) The story for this verse is identical with the one for the preceding verse (DhP 188) and the following ones (DhP 190, DhP 191, DhP 192).

Trees or mountains are not liberated from the round of rebirths. Neither are the protective gods that may inhabit them. Therefore, taking these things as a refuge will not help us in the goal, liberation of mind from the round of rebirths, the Samsāra.

[DLMBSFn-V190]

(DLMBS Commentary V190) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189) and the following ones (DhP 191, DhP 192).

The Triple Gem, the Buddha (Awakened One), the Dharma (his teaching) and the Sangha (the community of his followers) are the highest possible refuge, because the Buddha has reached Awakenment, the Dharma is the teaching how to reach this goal and the Sangha is the community of people who are on the way to reach it.

Having taken refuge in this Triple Gem, one can clearly see the Four Noble Truths, the most important of all the Buddhist teachings. They are: 1) The truth of Suffering, 2) The truth of Origin of Suffering, 3) The truth of Extinction of Suffering and 4) The truth of the Path, leading to the Extinction of Suffering.

[DLMBSFn-V191]

(DLMBS Commentary V191) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189, DhP 190) and the following one (DhP 192).

These are so called Four Noble Truths, one of the most important teachings of the Buddha. They are:

  1. The Truth of Suffering: everything in this world is connected with pain and suffering.
  2. The truth of Origin of Suffering: the root of suffering is our craving.
  3. The truth of Extinction of Suffering: by destroying the craving we also destroy all the suffering.
  4. The truth of the Path, leading to the Extinction of Suffering: this can be done by following the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.
[DLMBSFn-V192]

(DLMBS Commentary V192) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189, DhP 190, DhP 191).

Because the Buddha is free from the round of rebirths, his teaching can lead us in the same direction. And in the community of his followers we can help each other to reach this goal. Then we will be able to see the Four Noble Truths and lead our lives according to the Noble Eightfold Path. If we mindfully strive for the highest goal, surely we will reach it.

Therefore, the Buddha, Dharma and Sangha are the highest possible refuge, because by following them, we can attain the Awakenment and reach freedom from suffering and the round of rebirths.

[DLMBSFn-V193]

(DLMBS Commentary V193) Venerable Ānanda was once pondering about what the Buddha said. Thoroughbreds of elephants are born only amongst Chaddanta and Uposatha breeds, thoroughbred horses amongst Sindh breed, and thoroughbreds of cattle amongst Usabha breed. But the Buddha said nothing about thoroughbreds of people.

So Ānanda decided to ask the Buddha. The Buddha told him that noble people are not born in any particular family. But wherever they are born, that family is very lucky indeed.

[DLMBSFn-V194]

(DLMBS Commentary V194) Some monks were discussing what is the true happiness. Everybody defined the word in different way and so they realized that happiness could mean completely dissimilar things to different people. For some, money and fame were happiness, for some sensual pleasures, for some good food…

They asked the Buddha what the true happiness really was. He replied them with this verse, saying that only these things constitute real happiness: arising of a Buddha in this world, opportunity to hear the Dharma, unity and harmony amongst monks.

[DLMBSFn-V195]

(DLMBS Commentary V195) The Buddha was once on a journey with many monks, when they came to a field, which had a Brahmanic shrine nearby. A Brahmin was ploughing the field. Then the Brahmin came to the Buddha, but he paid his respects to the shrine, not to the Buddha. The Buddha praised him for this deed but then told him that there were people and objects more worthy of devotion. He made appear a golden stupa of Kassapa Buddha. He then explained that there were four classes of people worthy of a stupa. They are the Fully Awakened Buddhas, the Pacceka Buddhas (who are also awakened but lack the power to teach the Dharma), the disciples who have reached Awakenment and Universal Monarchs. The Buddha further revealed that there could be three types of stupas. The stupas with corporeal relics of such people inside, the figures and statues of them and the personal effects such as robes or bowls these people used. These people and objects are truly worthy of veneration.

At the end of the discourse, the Brahmin attained the first stage of Awakenment. The golden stupa remained visible for seven days and many people came to pay their respects. After seven days the stupa disappeared and a stone stupa was erected in its place.

[DLMBSFn-V196]

(DLMBS Commentary V196) The story for this verse is identical with the story for the previous one (DhP 195).

It is important to pay respects to those who are most worthy of it. That means basically the Buddha and his followers. By paying our respects to them, we are able to gain the most merit. Paying respects to other people is also beneficial, but can never be as good as honoring the Buddha.


校註:

[NandFn14-01](1, 2) 〔Nanda 校註14-01〕 請參《法句經故事集》,十四~一、 向佛陀求婚 (偈 179~180)。
[NandFn14-02]〔Nanda 校註14-02〕 請參《法句經故事集》,十四~二、 佛陀從忉利天返回世間 (偈 181)。
[NandFn14-03]〔Nanda 校註14-03〕 請參 183 研讀
[LChnFn15-01]〔註15-01〕 日譯本為「安樂品」。
[LChnFn15-02]〔註15-02〕 「我等」是佛陀自稱。
[LChnFn15-03]〔註15-03〕 「疾病」意為種種煩惱的苦痛。
[LChnFn15-04]〔註15-04〕 沒有貪瞋癡等煩惱障。
[LChnFn15-05]〔註15-05〕 佛陀寄居於一個婆羅門村叫做五裟羅 (Pa~ncasaala) 的時候,有一天往村內去乞食,但沒有得到什麼飲食。一個魔王站在村門口,看見佛陀空缽而回,便嘲笑他說:『你沒有得到飲食,必須再到村內去乞食以解決你的飢餓問題』。於是佛陀答以此頌。
[LChnFn15-06]〔註15-06〕 指涅槃。
[LChnFn15-07]〔註15-07〕 原文 Sa'nkhaara 直譯為「行」--即有為諸行。但巴利原註作 Khandha 蘊。
[LChnFn15-08]〔註15-08〕 這句是用以承前起後的,不是頌文。
[CFFn15-01]〔敬法法師註15-01〕 33 註:病是煩惱病;欲求是追求五欲。
[CFFn15-02]〔敬法法師註15-02〕 34 註:「沒有障礙」(natthi kiñcanaṁ)是指沒有貪欲等障礙。
[CFFn15-03]〔敬法法師註15-03〕 35 註釋:「 寂靜者 」(upasanto)的意思是:於內已經平息了貪欲等煩惱的漏盡者,捨棄了勝敗之後,他快樂地過活,在一切姿勢裡都快樂地安住。
[CFFn15-04]〔敬法法師註15-04〕 36 註釋:「 超越寂靜 」(santiparaṁ):沒有其他快樂能夠超越涅槃,意思是涅槃是至上的快樂。
[MettFn15-01]〔明法尊者註15-01〕 我等 :佛陀自稱。jīvāma(我們生),以複數表示。DhpA.vv.197-199.說偈之前的說法中,以‘ahaṁ’(我)、‘viharāmi’(我住),表示佛陀自己的心情。
[MettFn15-02]〔明法尊者註15-02〕 疾病 :種種煩惱痛苦。
[MettFn15-03](1, 2, 3)

〔明法尊者註15-03〕 釋迦族的迦毗羅衛城(Kapilavatthunagara),和拘利族的拘利城(Koliyanagara),兩個城市的農民都用赤牛河(Rohiṇī盧奚多河)水灌溉。有一年,發生大旱災,雙方為了爭水源,準備用武力解決。佛陀知道他在河兩岸的親戚們正準備戰爭,他決定加以阻止,就一個人單獨到河中的空地上盤腿而坐。諸親戚看見佛陀時,都把手上的武器放在一邊,向佛陀禮敬。佛陀說:「大王!為什麼要動干戈?」「大德!我們不知道。」「有誰知道?」「副王知道,將軍知道。」做十業道來問答之後,「大德!爭水。」「大王!水有價值嗎?」「大德!沒有價值。」「大王!眾剎帝利有價值嗎?」「大德!眾剎帝利無價的。」「不適當的。你們為了少量沒有價值的水,來殺戮無價的剎帝利。」他們就沉默下來。佛陀喊他們︰「你們為什麼要這樣做?今天,如果不是我在這裡的話,你們將會血流成河了。這樣做是不應該的。你們懷抱著五種怨(殺、盜、淫、妄、酒),懷恨過日子,而我是沒有恨過日子;你們會不舒服過日子,而我舒服過日子;你們尋找五欲過日子,而我與世無爭過日子。」佛陀再說197-199偈頌。雙方聽完佛陀的勸誡後,避免一場流血戰爭。

PS: 請參《法句經故事集》,十五~一、 為水爭吵 (偈 197~199)。

[MettFn15-04]〔明法尊者註15-04〕 我等實樂生 ︰natthi kiñcanaṁ (無憂無慮),是指無貪、無瞋及無痴。
[MettFn15-05]〔明法尊者註15-05〕 無物障 :無貪.瞋.痴之障。
[MettFn15-06]

〔明法尊者註15-06〕 光音天 :devā ābhassarā (照明聲音的諸天),屬於第三禪天。《相應部》S.4.18.、《雜阿含1095 經》說佛陀托空缽,佛陀回應魔波旬的話。

PS: 請參《法句經故事集》,十五~二、 天魔波旬影響村民,使他們反對佛陀 。 (偈 200)。

[MettFn15-07]〔明法尊者註15-07〕 和靜︰upasanto「寂靜者」是指已斷除煩惱的人。
[MettFn15-08]

〔明法尊者註15-08〕 憍薩羅國波斯匿王與摩揭陀國阿闍世王打戰,連續三次敗戰,他覺得︰「被年輕人打敗,沒面子、無能,不知如何活下去。」佛陀說此偈。cf. S.3.14./I,83; 《雜阿含1236經》,《別譯雜阿含63經》

PS: 請參《法句經故事集》,十五~三、 勝利使人產生恨意 (偈 201)。

[MettFn15-09]〔明法尊者註15-09〕 本句白話中譯:沒有像貪欲的火,沒有像瞋恨的惡,沒有像五蘊之苦,沒有喜樂勝過涅槃。
[MettFn15-10]〔明法尊者註15-10〕 行︰saṅkhārā,「諸行」是指五蘊。
[MettFn15-11]

〔明法尊者註15-11〕 憍薩羅國波斯匿王,早餐吃一桶量的咖哩飯(taṇḍuladoṇassa odanaṁ tadupiyena sūpabyañjanena bhuñjati),吃完後,前往竹林精舍聽聞佛陀說法時,無法驅除打瞌睡(bhattasammada)。佛陀說︰「大王!怎麼沒有先休息一下再來?」「大德!我吃飯之後,感覺很不舒服苦。」佛陀說︰「大王!吃太飽才是苦。」佛陀就勸誡他:「大王!進食應適量,身體才會舒適。」國王接受佛陀建議,從此以後適量的飲食,身體就比較輕盈,也比較健康。佛陀告訴國王:「無病是最上的利得」云云。

S.3.13./I,81作:「常具正念人,取食知其量;是人(苦)受少,衰緩壽得長。」《別譯雜阿含73經》︰「夫人常當自憶念,若得飲食應知量,身體輕便受苦少,正得消化護命長。」

PS: 請參《法句經故事集》,十五~六、 飲食要節制 (偈 204)。

[MettFn15-12](1, 2, 3)

〔明法尊者註15-12〕 佛陀般涅槃前,在毗舍離附近的鞞羅柧村(Veḷuvagāmake)雨安居。那時候,他身染血痢(lohitapakkhandikābādha, 《諸病源候論》︰「血痢者,熱毒折受於血,血滲入大腸故也。」)。帝釋親自前來照顧佛陀,直到佛陀身體好轉。眾多比丘受到感動,佛陀說出此偈。

PS: 請參《法句經故事集》,十五~八、 帝釋看護佛陀 (偈 206~208)。

[dhp-a-197-note](1, 2, 3) Nanda 補註:此偈頌,或改為:「眾生滿懷嗔恨,佛陀不嗔恨, 眾生滿懷嗔恨,佛陀住於無嗔。」( PDF ,臺灣.果儒 法師)。
[dhp-a-198-note](1, 2, 3) Nanda 補註:此偈頌,或改為:「眾生有種種煩惱痛苦,佛陀沒有煩惱痛苦, 眾生有種種煩惱痛苦,佛陀住於無煩惱痛苦。」( PDF ,臺灣.果儒 法師)。
[dhp-a-199-note](1, 2, 3) Nanda 補註:此偈頌,或改為:「眾生貪求欲樂,佛陀不貪求, 眾生貪求欲樂,佛陀住於無貪。」( PDF ,臺灣.果儒 法師)。
[dhp-a-200-note]Nanda 補註:此偈頌,〝佛陀教育基金會〞改譯為:「 佛陀愉快安住,沒有種種煩惱障礙,如同光音天,佛陀以法喜為食。 (偈 200)」;另或改譯為:「 佛陀愉快安住,沒有貪嗔痴等煩惱障。如同光音天,佛陀以禪悅為食。 」(臺灣.果儒 法師)。
[dhp-a-203-note]一般的疾病只要有適當的藥就可以治癒,但飢餓卻要天天加以治療。
[NāradaFn15-01](Ven. Nārada 15-01) Free from the disease of passions.
[NāradaFn15-02](Ven. Nārada 15-02) Kiñcana, such as lust, hatred, and delusion which are hindrances to spiritual progress.
[NāradaFn15-03](Ven. Nārada 15-03) Pañcakkhandha the five Aggregates.
[NāradaFn15-04](Ven. Nārada 15-04) Ordinary diseases are usually curable by a suitable remedy, but hunger has to be appeased daily.
[NāradaFn15-05]

(Ven. Nārada 15-05) Here Saṃkhāra is used in the sense of khandha, the five Aggregates - namely: the body (rūpa), feeling (vedanā), perception (saññā), mental states (saṃkhārā), and consciousness (viññāṇa).

The so-called being is composed of these five constituent parts. Both khandha and saṃkhārā are used to denote these five conditioned things. Excluding feeling and perception, the remaining fifty mental states are implied by the term saṅkhāra in the five Aggregates.

[NāradaFn15-06](Ven. Nārada 15-06) Whether related or not.
[NāradaFn15-07](Ven. Nārada 15-07) Upasama, the bliss of Nibbāna resulting from the subjugation of passions.
[NāradaFn15-08](Ven. Nārada 15-08) Paññaṃ = possessed of mundane and supramundane knowledge (Commentary).
[NāradaFn15-09](Ven. Nārada 15-09) Bahussutaṃ = endowed with the teaching and the realization (Commentary).
[NāradaFn15-10](Ven. Nārada 15-10) Dhorayhasīlaṃ = literally, engaged in the bearing of the yoke (leading to Nibbāna) (Commentary).
[NāradaFn15-11](Ven. Nārada 15-11) Vatavantaṃ = replete with morality (Sīla) and ascetic practices (Dhutaṅga).
[NāradaFn15-12](Ven. Nārada 15-12) Far removed from passions.
[BudRkFn-v202](Ven. Buddharakkhita v. 202) Aggregates (of existence) (khandha): the five groups of factors into which the Buddha analyzes the living being — material form, feeling, perception, mental formations, and consciousness.
[DLMBSFn-V197]

(DLMBS Commentary V197) On the bank of the river Rohini there was the town of Kapilavatthu, where the Buddha's own relatives, Sākyans, lived. On the other side of that river there was the town of Koliya, where lived the Koliyans, who were also related to Sākyans. Both towns and farms around it used the water from Rohini River.

One year there was a severe draught. There was not enough water for everybody. Both sides started to quarrel because of water. No compromise could be found so both sides prepared to fight.

The Buddha found out about this and decided to stop the bloodshed. As both armies assembled on the riverbanks, the Buddha appeared in the middle. He then admonished them, that for the sake of water, which has little value, they were willing to sacrifice their lives, which were so precious and priceless! He further told them this verse and the two following ones (DhP 198, DhP 199). Both sides became ashamed and reached a compromise. Thus the war did not happen.

[DLMBSFn-V198](DLMBS Commentary V198) The story for this verse is identical with the one for the previous verse (DhP 197) and also the following verse (DhP 198).
[DLMBSFn-V199](DLMBS Commentary V199) The story for this verse is identical with the story for the two previous verses (DhP 197, DhP 198).
[DLMBSFn-V200]

(DLMBS Commentary V200) The Buddha once saw that a group of young girls from Pañcasāla village was very close to attaining the first stage of Awakenment. One day, when the girls were returning from the bath at the river, the Buddha entered the village for almsfood. However, the villagers were influenced by Māra and gave him nothing.

When the Buddha left the village, he met Māra who asked him if he has received enough almsfood. The Buddha, knowing that Māra influenced the villagers, admonished him for doing such a wrong deed. Māra wanted to make further fun of the Buddha and so told him to go back to the village to ask for almsfood again.

When the Buddha returned to the village, the girls came back from their bath and paid their homage to him. Māra appeared again and asked the Buddha if he was not quite hungry, not having eaten anything that day. The Buddha replied with this verse, saying that even if he did not get any food at all, he would sustain himself on joy and satisfaction, like the Radiant Gods, who live in constant joy and happiness.

[DLMBSFn-V201]

(DLMBS Commentary V201) King Ajātasattu was the son of King Bimbisāra and Queen Vedehi, the sister of the King of Kosala. Ajātasattu and the King of Kosala went to war three times. The King of Kosala was always defeated. Because of this, he was very depressed. He lamented that it was a terrible disgrace; he was not able to defeat Ajātasattu, who was very young and inexperienced. The King refused to eat and just stayed in his bed all the time.

When the Buddha learned about this, he admonished him with this verse. The King realized there was no victory in war and became the Buddha's devoted follower.

[DLMBSFn-V202]

(DLMBS Commentary V202) Once the Buddha was invited for almsfood to a house on the day the daughter of the family was getting married. Her bridegroom was very excited when he was observing her bringing almsfood and as a result he was not able to pay any attention to what the Buddha said.

The Buddha knew both the bride and the bridegroom were very close to realizing the Dharma and so he willed for the bridegroom not to see the bride and vice versa. Both young people then were able to pay attention to the Buddha's words. He told them this verse.

Reflecting on the meaning of the verse both the bride and the bridegroom realized the Dharma and became lay followers of the Buddha.

[DLMBSFn-V203]

(DLMBS Commentary V203) Once the Buddha came to the village of Ālavi. On that day, one poor man had lost his ox and he spent the whole morning looking for it everywhere.

The villagers offered almsfood to the Buddha and monks. After the meal, everybody got ready to listen to the Dharma, but the Buddha waited for the poor man, because he knew the man was very close to attaining the first stage of Awakenment.

When the man found his ox, he came back to the village. He was very tired and hungry. So the Buddha directed the villagers to let him eat first and only then he expounded the Dharma. At the end of the discourse, the poor man attained the first stage of Awakenment.

Later the monks asked the Buddha why he waited for the man before he delivered the discourse. The Buddha told them that the man was very hungry and very tired and if he had not eaten, he might not be able to comprehend the Dharma fully and reach the first stage of Awakenment.

[DLMBSFn-V204]

(DLMBS Commentary V204) The King Pasenadi of Kosala once came to the monastery to hear the Dharma. But on that day he ate too much and as a result he was sleepy, did not pay much attention and was only sitting there and nodding.

Seeing him, the Buddha advised him not to overeat, because moderation in food brings comfort to the body. Pasenadi did as he was told and after a time he lost some weight, was more fit and began to feel much better.

The Buddha then told him this verse, saying that health is the greatest gain and we should do everything to attain it.

[DLMBSFn-V205]

(DLMBS Commentary V205) The Buddha announced that in four months he would attain his final Parinirvana (death of a Buddha or any fully Awakened person). Many monks who had not yet attained the Awakenment were sad and depressed. They all came to the presence of the Buddha and paid him their respects.

But Venerable Tissa decided that he would pay the highest honor to the Buddha by attaining the Awakenment while he was still alive. Therefore he went to the secluded place in the forest and practiced meditation diligently.

Other monks did not understand his intentions and reported to the Buddha that Tissa had no respect for him and kept to himself instead of coming to pay his respects to the teacher.

The Buddha told them that Tissa was striving to attain Awakenment before the teacher died and then explained that this was the best way to honor the Buddha. The best salutation to the Buddha is practicing the Dharma diligently. At the end, the Buddha told the monks this verse.

[DLMBSFn-V206]

(DLMBS Commentary V206) Ten months before he reached the Parinirvana, the Buddha was staying at the village of Beluva. While he was there, he got sick. He suffered from dysentery. Sakka, the King of the Gods, personally came to attend to him. The Buddha told him there were many monks who could help him around, but Sakka insisted on helping the Buddha personally.

The monks were very surprised to find Sakka attending to the Buddha. The Buddha told them there was nothing surprising about this. In his previous life, Sakka heard the Dharma just for a short while, moments before he died. As a result, he was born as the present Sakka, the King of the Gods. Then the Buddha told the monks this verse and two following ones (DhP 207, DhP 208).

[DLMBSFn-V207]

(DLMBS Commentary V207) The story for this verse is identical with the one for the previous verse (DhP 206) and the following one (DhP 208).

The company of fools is not good for someone who wants to achieve his spiritual goal. In the company of fools we will learn nothing new, nothing important or good. We will only stagnate and eventually we will become just one of the fools.

[DLMBSFn-V208]

(DLMBS Commentary V208) The story for this verse is identical with the one for the two previous verses (DhP 206 and DhP 207).

As the moon follows and "associates with" the stars on the night sky, so should people who want to reach the highest goal follow and associate with only the best companions, who can teach one a lot on the way to the spiritual progress.


校註:

[NandFn15-01]〔Nanda 校註15-01〕 請參《法句經故事集》,十五~四、 欲望之火 (偈 202)。
[NandFn15-02]〔Nanda 校註15-02〕 請參《法句經故事集》,十五~五、 佛陀和一位飢餓的人 (偈 203)。
[NandFn15-03]〔Nanda 校註15-03〕 請參《法句經故事集》,十五~七、尊敬佛陀的方法 <{filename}../dhp-story/dhp-story-han-chap15-ciu%zh.rst#dhp-205>`__ (偈 205)。
[LChnFn16-01]〔註16-01〕 比丘為欲樂所迷,放棄行道,過著俗人生活,後見修道成就者,卻空自羨慕。
[LChnFn16-02]〔註16-02〕 指四果向、四果及涅槃九種殊勝法。
[LChnFn16-03]〔註16-03〕 指四聖諦。
[LChnFn16-04]〔註16-04〕 指戒定慧。
[LChnFn16-05]〔註16-05〕 涅槃。
[LChnFn16-06]〔註16-06〕 「上流人」(Uddhamsoto)指近於涅槃的不還果(Anaggmi)。
[CFFn16-01]〔敬法法師註16-01〕 37 註釋: 住於法 (dhammaṭṭhaṁ):住立於九種出世間法。
[CFFn16-02]〔敬法法師註16-02〕 38 註釋: 超言說 (anakkhāte):涅槃。 上流人 :阿那含聖者。
[MettFn16-01]〔明法尊者註16-01〕 白話中譯:做不該做的事,不做該做的事,執取欲樂而捨棄善法,而妒嫉精進者的成就。
[MettFn16-02](1, 2, 3)

〔明法尊者註16-02〕 舍衛城一獨子,沒有得到父母許可就去出家。他的父母因為戀子而出家。他們都住在同一精舍。佛陀說偈告誡他們。

PS: 請參《法句經故事集》,十六~一、 執著防礙修行 (偈 209~211)。

[MettFn16-03]

〔明法尊者註16-03〕 一位富翁喪子,過度傷心,到火葬場(āḷāhanaṁ)去哭,無法控制。佛陀說偈安慰他。

PS: 請參《法句經故事集》,十六~二、 佛陀安慰傷心的人 (偈 212)。

[MettFn16-04]

〔明法尊者註16-04〕 毘舍佉優婆夷(Visākhā)的孫女蘇達坦(Sudatta)死亡,佛陀說偈安慰她。

PS: 請參《法句經故事集》,十六~三、 佛陀安慰毘舍佉 (偈 213)。

[MettFn16-05]

〔明法尊者註16-05〕 王舍城中某婆羅門,他是邪見者,某日他去河岸邊耕作,佛陀見到他知道他具有不久即可證果的潛能。婆羅門見到佛陀不尊崇,保持緘默。佛陀首先開口聊起來,之後,佛陀都主動跟他打招呼。這婆羅門十分友善,他也很感謝佛陀的關心。他向佛陀說:「等我田裏的稻米成熟後,我會在收成之後,先分一些給你,我不會在分給你之前,先吃這些米飯。從現在起,你是我的好朋友。」但佛陀預知他今年不可能有收成,所以不發一言。在收成的前一天,下大雨,毀掉他的稻米。婆羅門因為無法如願送佛陀米糧而難過。佛陀去找他,安慰他。佛陀說此偈。

PS: 請參《法句經故事集》,十六~六、 憂愁緣自渴愛 (偈 216)。

[MettFn16-06]〔明法尊者註16-06〕 :四向、四果、涅槃。
[MettFn16-07]

〔明法尊者註16-07〕 一個節慶,佛陀跟眾多比丘前往王舍城托缽。沿途,他們遇見幾位手上都提著糕餅籃子的孩子,他們向佛陀問訊,但卻沒有供養糕餅。佛陀告訴其他比丘等一等,在路邊樹下休息。這時候,迦葉尊者從後面趕來,這些孩子一見到迦葉尊者,馬上流露出高興的表情,他們向尊者問訊,並且供養糕餅。迦葉尊者對他們說:「我的老師──佛陀和眾多比丘就在樹下休息,去供養他們吧。」這些孩子就去供養佛陀。佛陀說:「比丘若像迦葉尊者一般,天人都會喜愛,也會得到四事供養。」

PS: 請參《法句經故事集》,十六~七、 獲得很多籃子點心的迦葉尊者 (偈 217)。

[MettFn16-08]〔明法尊者註16-08〕 離言法 :anakkhāte (於未宣布)。DhA.: Anakkhāteti nibbāne.( 於未宣布 : 於涅槃)。
[MettFn16-09]〔明法尊者註16-09〕 上流人 :uddhaṁsoto,向上流去的人,即會生於第四禪的五淨居天的阿那含聖者。
[MettFn16-10](1, 2)

〔明法尊者註16-10〕 有一次,難提耶(Nandiyo)優婆塞聽佛陀說,蓋精舍給比丘住有大利益,於是他就在波羅奈仙人墮處概一間精舍獻給佛陀。大目犍連到忉利天時,見到天上有一間難提耶的天宮。《天宮事》(Vv.PTS:#862.)︰「在波羅奈,有名為難提耶的優婆塞,不慳貪,慷慨的施主。在人群如太陽輝耀,住在天宮者即此是此人。」

PS: 請參《法句經故事集》,十六~九、 難提獲得往生天界的榮耀 (偈 219~220)。

[dhp-a-217-note]「住法」指四向、四果及涅槃九種殊勝法。
[dhp-a-218-note2]Nanda 補註:此偈頌,〝佛陀教育基金會〞改譯為:「 渴求涅槃,心中感受到三果的喜悅,並且不為物欲所繫縛的人,就是證得不還果的人。 (偈 218)」
[NāradaFn16-01](Ven. Nārada 16-01) That is, frequenting places undesirable for bhikkhus.
[NāradaFn16-02](Ven. Nārada 16-02) That is, right attention (yoniso manasikāra).
[NāradaFn16-03](Ven. Nārada 16-03) The practice of higher Morality, Concentration, and Insight.
[NāradaFn16-04](Ven. Nārada 16-04) The bhikkhu with no right discrimination, gives up his quest and being attached to sensual pleasures, returns to lay life. Later, he sees successful bhikkhus and envies them.
[NāradaFn16-05](Ven. Nārada 16-05) Applicable to both animate and inanimate objects, pleasant persons or things.
[NāradaFn16-06](Ven. Nārada 16-06) Attachment in one case and aversion in the other.
[NāradaFn16-07](Ven. Nārada 16-07) Four kinds of morality.
[NāradaFn16-08](Ven. Nārada 16-08) Connected with the supramundane Paths and Fruits.
[NāradaFn16-09](Ven. Nārada 16-09) Nine supramundane states. See note on v. 115.
[NāradaFn16-10](Ven. Nārada 16-10) Saccavedinaṃ, "speaketh truth" (Mrs. Rhys Davids). The four Noble Truths are implied here.
[NāradaFn16-11](Ven. Nārada 16-11) The three modes of discipline, Morality (Sīla), Concentration (Samādhi), and Wisdom (Paññā).
[NāradaFn16-12](Ven. Nārada 16-12) Anakkhāta - Nibbāna. It is so called because it should not be said that Nibbāna was created by any or that it is of some such hue as blue, etc. (Commentary).
[NāradaFn16-13](Ven. Nārada 16-13) The first three stages of Sainthood. Sotāpatti, Sakadāgāmi, and Anāgāmi.
[NāradaFn16-14](Ven. Nārada 16-14) The reference is to the Anāgāmis (Never-Returners) who, after death, are born in the Pure Abodes. They are not born in the sense-sphere as they have eradicated sense-desires.
[BudRkFn-v218](Ven. Buddharakkhita (v. 218) One Bound Upstream: a non-returner (anagami).
[ThaniSFn-V209](Ven. Thanissaro V. 209) This verse plays with the various meanings of yoga (task, striving, application, meditation) and a related term, anuyuñjati (keeping after something, taking someone to task). In place of the Pali reading attanuyoginam, "those who kept after themselves," the Patna Dhp reads atthanuyoginam, "those who kept after/remained devoted to the goal."
[ThaniSFn-V218](Ven. Thanissaro V. 218) "The up-flowing stream": DhpA: the attainment of non-returning, the third of the four stages of Awakening (see note 22).
[ThaniSFn-V219](Ven. Thanissaro V. 219) The Pali in these verses repeats the word "comes" three times, to emphasize the idea that if the results of meritorious actions await one after death, one's going to the next world is more like a homecoming.
[DLMBSFn-V209](DLMBS Commentary V209) A young man from Sāvatthi became a monk. Both his parents were very strongly attached to their son, so they left home too. But even in the monastery they could not live without each other. They stayed together, ate together, all day only talking, as if they were still at home. When the Buddha heard this, he admonished them strongly that by becoming monks and a nun, they should leave behind all worldly attachments. He also told them this verse as well as the two following ones (DhP 210, DhP 211).
[DLMBSFn-V210]

(DLMBS Commentary V210) The story of this verse is identical with the one for the previous (DhP 209) and the following (DhP 211) verses.

Meeting people one does not like is truly suffering. Therefore we should avoid seeing them at all. But what about the ones we love? We suffer when they are away or when they die. So, it is best to avoid meeting them too and rather concentrate on the goal and meditate with strong effort.

[DLMBSFn-V211]

(DLMBS Commentary V211) The story for this verse is identical with the one for the two previous ones (DhP 209, DhP 210).

To be separated from the ones we love is painful. Therefore we should not hold anything dear. In this way, when we do not love or hate anything or anybody, there are no bonds for us and we can reach Awakenment.

[DLMBSFn-V212]

(DLMBS Commentary V212) One rich man had a son and loved him very much. The son got ill and died. The man was extremely depressed. Every day he went to the cemetery and wept there. Once the Buddha met him there and asked what happened. The rich man told the Buddha about his son.

The Buddha consoled him with this verse, saying that since everything and everybody must die, we should not be attached to people and things. The rich man immediately attained the first stage of Awakenment.

[DLMBSFn-V213](DLMBS Commentary V213) Visākhā, a famous benefactress of the Buddha and his followers, had a granddaughter, who died suddenly. Visākhā was very sad and she came to see the Buddha and expressed her feelings. The Buddha told her to realize how many people died every day only in the city of Sāvatthi. If we were to regard all of them as our children and grandchildren, we would be weeping all day. He also told Visākhā this verse, saying that sorrow arises out of love.
[DLMBSFn-V214]

(DLMBS Commentary V214) Once the Buddha with some monks entered the city of Vesāli during a festival day. On their way they met some local princes, all dressed up in beautiful clothes. The Buddha told the monks to look at the princes, because they resemble the gods from Tāvatimsa heaven.

On their way to the garden, the ptrinces met a beautiful courtesan. They invited her to join them. But they started to quarrel over her and soon they were fighting. At the end some of them had to be carried home bleeding.

The Buddha told the monks this verse, saying that grief and sorrow are born from affection and sensual pleasures.

[DLMBSFn-V215]

(DLMBS Commentary V215) In Sāvatthi there lived a young man named Anitthi Gandha Kumāra. He was to marry a beautiful young girl from Sāgala. But the bride got ill and died on her way to his house. The man became very sad, grieving all the time.

The Buddha came to his house one day and after being offered almsfood, he asked for the reason of his sorrow. The young man told him the story of his ruined marriage. The Buddha replied him with this verse, saying that from pleasure and lust, only pain and sorrow can come out. The young man attained the first stage of Awakenment.

[DLMBSFn-V216]

(DLMBS Commentary V216) In Sāvatthi there lived a brahmin. He was not a follower of the Buddha. But because the Buddha knew he head the ability to attain the first stage of Awakenment, he went to the field where the brahmin was ploughing his field. The brahmin was very friendly and they talked many times. Every time the Buddha would visit him, the brahmin kept telling him he would offer him some rice after the harvest. The Buddha said nothing; because he knew this year the brahmin would get no harvest at all.

One day there was a heavy rain and all the rice was destroyed. The brahmin was sad, because now he could not fulfill his promise. But the Buddha told him this verse, saying that only because of thirst and craving there is suffering and pain. The brahmin attained the first stage of Awakenment.

[DLMBSFn-V217]

(DLMBS Commentary V217) One day the Buddha with some monks went to the city of Rājagaha to obtain some almsfood. On the way they met a group of young boys with a basket full of cakes. The boys paid their respects to the Buddha but they did not offer him any cakes.

Just then Venerable Kassapa came along. The boys immediately offered the cakes to him. Kassapa then advised the boys to offer some cakes to the Buddha and they did so. Later, some monks wondered why the boys liked Kassapa so much. The Buddha replied with this verse, saying that whoever has so many good qualities like Kassapa, is always liked by people and gods.

[DLMBSFn-V218]

(DLMBS Commentary V218) There was an old monk who had many disciples. Many times they asked him about his attainments, but he never said anything. He has attained the third stage of Awakenment, but he decided he would not say anything, until he attained the full Awakenment. But he passed away without attaining the Arahantship and never told his pupils anything.

The disciples thought their teacher had not attained any stage of Awakenment and fell very sorry. They asked the Buddha about this matter. The Buddha told him their teacher had actually attained the third stage, called Anāgāmi (never coming back again). He was reborn in high abodes of the Brahma heaven, never to come back to this world again. He would eventually reach the Awakenment there. The Buddha also told the students why their teacher never said anything - he was modest and also a bit ashamed he head not reached the full Arahantship. The Buddha also added this verse, describing their teacher.

[DLMBSFn-V219]

(DLMBS Commentary V219) In the city of Benares there lived a rich man named Nandiya. Once he listened to the Buddha’s discourse on the benefits of giving. He built a monastery and furnished it. Immediately a mansion came up for him in the Tāvatimsa heaven, awaiting him.

Venerable Moggallāna once visited the Tāvatimsa world and saw the mansion built there for Nandiya. When he returned back, he asked the Buddha about this. The Buddha replied with this verse (and the following one, DhP 220), saying that the good deeds await the well-doer in the next world as surely as the relatives and friends await somebody who is long away from home.

[DLMBSFn-V220]

(DLMBS Commentary V220) The story for this verse is identical with the one for the previous verse (DhP 219).

Just like the rich man Nandiya from the story, we will reap the fruit of our good deeds - if not in this life, then in the next one. Our good deeds will "welcome" us immediately and we will be able to taste their outcome. Maybe we will have a mansion in heaven, like Nandiya. Or maybe we will be just a little bit wiser and more able to strive for our Awakenment.


校註:

[NandFn16-01]〔Nanda 校註16-01〕 請參《法句經故事集》,十六~四、 為妓女大打出手的王子們 (偈 214)。
[NandFn16-02]〔Nanda 校註16-02〕 請參《法句經故事集》,十六~五、 安尼其喬達枯瑪痛失新娘 (偈 215)。
[NandFn16-03]〔Nanda 校註16-03〕 請參《法句經故事集》,十六~八、 往生五淨居天的比丘 (偈 218)。
[LChnFn17-01]〔註17-01〕 「名色」(Namarupa)即精神與物質,亦可說心身。
[LChnFn17-02]〔註17-02〕 若能主急止忿,乃是善於調御者,餘則如徒能執韁而不能控制於馬者。
[LChnFn17-03]〔註17-03〕 原文尚有一「少」(appam)字。即自己所有物,雖然是少許的,都得分施與乞者。
[LChnFn17-04]〔註17-04〕 「阿多羅」(Atula)是一個在家佛教徒的名字。
[LChnFn17-05]〔註17-05〕 過去與未來無有。
[LChnFn17-06]〔註17-06〕 「閻浮金」(Jambunada)是一種品質最佳的金的特別名詞,意為來自閻浮(Jambu)河的金。
[LChnFn17-07]〔註17-07〕 由身而起的忿怒。
[CFFn17-01]〔敬法法師註17-01〕 39 註釋:「 」(saṁyojanaṁ):欲貪結等十種結。因為沒有貪欲等而無所有(rāgādīnaṁ abhāvena akiñcanaṁ)。
[MettFn17-01]〔明法尊者註17-01〕 :saṁyajanaṁ,結,一共有十個結。akiñcanaṁ「無煩惱」即是無貪.瞋.痴。
[MettFn17-02]〔明法尊者註17-02〕 名.色 :nāma-rūpa,精神(心識)和物質,即身心。 (此偈 cf. S.1.34./i.23; 《雜阿含1286經》,《別譯雜阿含284經》)
[MettFn17-03]

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

PS: 請參《法句經故事集》,十七~二、 比丘和樹神 (偈 222)。

[MettFn17-04]

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

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

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

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

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

[MettFn17-07]

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

PS: 請參《法句經故事集》,十七~六、 製作禮物的布施者 (偈 226)。

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

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

PS: 請參《法句經故事集》,十七~七、 恰恰好 (偈 227~230)。

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

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

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

[dhp-a-229-note](1, 2, 3, 4) 「閻浮金」:來自閻浮河 (Jambu) 的金,是品質最佳的金。
[NāradaFn17-01](Ven. Nārada 17-01) Speech and thoughts are also herein implied.
[NāradaFn17-02](Ven. Nārada 17-02) There are four kinds of defilements or corruptions (Āsavas), namely: sensual pleasures (kāma), becoming (bhava), false views (diññhi), and ignorance (avijjā). The first āsava is attachment to Sense Sphere, the second is attachment to the Realms of Form and the Formless Realms.
[NāradaFn17-03](Ven. Nārada 17-03) Atula is the name of a person.
[ThaniSFn-V231-233](1, 2, 3) (Ven. Thanissaro V. 231-233) Bodily misconduct = killing, stealing, engaging in illicit sex. Verbal misconduct = lies, divisive speech, harsh speech, idle chatter. Mental misconduct = covetousness, ill will, wrong views.
[VaradoFn-V221](Ven. Varado V.221) Verse 221: "free of all identity" (akiñcanaṃ). PED: having nothing.
[DLMBSFn-V221]

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

The five big fetters are:

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

The five small fetters are:

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

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

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

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

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

[DLMBSFn-V222]

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

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

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

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

[DLMBSFn-V223]

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

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

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

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

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

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

[DLMBSFn-V224]

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

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

[DLMBSFn-V225]

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

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

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

[DLMBSFn-V226]

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

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

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

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

[DLMBSFn-V227]

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

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

[DLMBSFn-V228]

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

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

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

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

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

[DLMBSFn-V233]

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

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

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

校註:

[NandFn17-01]〔Nanda 校註17-01〕 請參 221 典故-- 若伊妮的故事 ;或《法句經故事集》,十七~一、 治好皮膚病的女士 (偈 221)。
[NandFn17-02]〔Nanda 校註17-02〕 請參《法句經故事集》,十七~四、 往生天界的方法 (偈 224)。
[LChnFn18-01]〔註18-01〕 「諸天之聖境」指五淨居天(Panca suddhavasa bhumi)-- 無煩(Aviha),無熱(Atappa),善現(Sudassa),善見(Sudassi),色究竟(Akanittha)--為阿那含果聖者所生之處。
[LChnFn18-02]〔註18-02〕 懶於整理為身體住處之穢。
[LChnFn18-03]〔註18-03〕 下二頌連貫。
[LChnFn18-04]〔註18-04〕 下二頌連貫。
[LChnFn18-05]〔註18-05〕 「格利」(Kali)是一種不利的骰子。
[LChnFn18-06]〔註18-06〕 「沙門」(Samano)這裏是指覺悟四果道者。
[LChnFn18-07]〔註18-07〕 原文 Papanca有虛妄、障礙等意,這裡特別指愛(Tanha),見(Ditthi),慢(Mano)而言。
[CFFn18-01]〔敬法法師註18-01〕 40 註:「天界的聖地」就是五淨居天。
[CFFn18-02]〔敬法法師註18-02〕 41 saṭho 狡猾的人(註釋解釋他為捕鳥者)
[MettFn18-01]〔明法尊者註18-01〕 旅途資糧 :pātheyyam道路資糧。DhpA.︰「 道路資糧 ︰好像是旅客的米等道路資糧,對正要往他世者來說,則是沒有善的道路資糧之意。」
[MettFn18-02]〔明法尊者註18-02〕 自造安全洲 ︰karohi dīpamattano,你應該做自己的洲。「做自己的洲」是指善業。S.1.32./I,18.︰“Puññāni paralokasmiṁ, patiṭṭhā honti pāṇinan”ti. (諸功德在後世,有息者立足處。)
[MettFn18-03]〔明法尊者註18-03〕 諸天之聖境 ︰Dibbaṁ ariyabhūmiṁ,指色界天的淨居天(suddhāvāsa, m.)。只有阿那含才能投生。DhpA.︰「 諸天之聖境 :如此這努力,已破壞諸染、諸垢的狀態。排瀉掉垢、穢,無穢,無污染,也就是說將圓滿五種純淨住地之意。」
[MettFn18-04](1, 2, 3, 4)

〔明法尊者註18-04〕 舍衛城有位屠牛夫,每餐必須有咖哩牛肉飯。有一天,他前往河中沐浴,當他離家後,他的一位朋友勸他妻子把牛肉賣掉,所以當天就沒有咖哩牛肉飯。他非常生氣,就跑到後院去,割下一隻公牛的舌頭,烘焙後坐下來吃。吃飯時,但卻咬斷自己的舌頭,死於非命,並且往生到惡趣。他的妻子嚇到,便勸他的兒子離開家鄉。她的兒子就到怛剎尸羅去當金匠,結婚生子。後來,返回舍衛城。金匠的兒子們都是佛教徒,擔心父親一生中沒有做過任何的善行。有一天,他們以父親的名義供養佛陀和諸比丘。請佛陀跟他們的父親開示,佛陀說:「你老了,你的身體像枯葉,你不要沒有來世善的旅途資糧做立足處,要聰明一點,不要笨笨的。」

PS: 請參《法句經故事集》,十八~一、 屠夫和兒子的命運 (偈 235~238)。

[MettFn18-05]

〔明法尊者註18-05〕 有一次,一位婆羅門看見一群比丘在整裝,準備去托缽。他發現到有的比丘的袈裟碰到草地上的雨露而沾濕了,他就除草。第二天,他發現有的比丘的袈裟碰地而弄髒了,他就用細砂鋪路。某日。大熱天,他發現比丘汗流浹背,他就蓋一座涼亭。下雨天,他發現還是會被雨水淋濕,就蓋一間休息的房舍。房舍蓋好時,他邀請佛陀和眾多比丘接受供養。佛陀說︰「婆羅門啊!有智慧的人一點一滴的完成善行。同時,慢慢地,但持續不斷的去除心中的煩惱。」

PS: 請參《法句經故事集》,十八~二、 供養聖者的婆羅門 (偈 239)。

[MettFn18-06]〔明法尊者註18-06〕 不誦經典是(學習的)污垢,不勤勞是房屋的污垢,懶惰是美貌的污垢,放逸是守護的污垢。
[MettFn18-07](1, 2)

〔明法尊者註18-07〕 小沙利比丘(Cūḷasāri)與舍利弗尊者的同住,他懂得醫理。有一天,他看完一位病人後,他向尊者說自己醫療後,得到美食做為醫療的報酬。他請舍利弗尊者與他分享這些美味。但舍利弗尊者一言不發地離去。比丘議論紛紛去見佛陀。佛陀說︰「諸比丘!無慚者不計後果,形同烏鴉(按︰烏鴉有偷盜行為),二十一種錯誤的謀生方式生活較快樂,具足慚者生活較苦。」台諺也有:「做惡做毒﹐騎馬轆硞;好心好行﹐無衫通穿。」 (co3ok4co3tok8khia5be2 lok8khok8ho2sim1ho2hing7 bo5sann1 thang1 ching7)

PS: 請參《法句經故事集》,十八~六、 行醫的比丘 (偈 244~245)。

[MettFn18-08](1, 2, 3)

〔明法尊者註18-08〕 有一次,五位在家優婆塞到祇樹給孤獨園去持戒,他們各自守五戒中的一戒,每個人都說自己所守的戒最難做到,最難遵守。因此爭論不休,他們就向佛陀報告他們各自的見解,佛陀說:「所有戒律都難於遵守。」

PS: 請參《法句經故事集》,十八~七、 守戒不容易 (偈 246~248)。

[MettFn18-09](1, 2)

〔明法尊者註18-09〕 年輕人提舍(Tissadahara)會蔑視他人的善行。他甚至蔑視給孤獨長者和毘舍佉布施給五十萬聖弟子(pañcannaṁ ariyasāvakakoṭīnaṁ)。他更吹噓說,他的親戚都非常富有,像大寺院接受四方來的比丘。有些比丘懷疑,就去調查,結果發現他的親戚都很貧窮,提舍所說的全不實在。

PS: 請參《法句經故事集》,十八~八、 嫉妒的心不得安寧 (偈 249~250)。

[MettFn18-10]

〔明法尊者註18-10〕 本句白話翻譯︰「沒有像貪欲的火,沒有像瞋恚的執著,沒有像愚癡的網,沒有像愛欲的河流。」說此本偈的因緣是,有一次佛陀在說法時,五位居士當中有四位沒有專心在聽。這四位沒有專心在聽的人,過去世當過蛇(聽法時打瞌睡)、地下生物(聽法時刮地)、猴子(聽法時搖樹)、星象家(聽法時看天),因此習性猶在。

PS: 請參《法句經故事集》,十八~九、 精神不集中的信徒 (偈 251)。

[MettFn18-11]〔明法尊者註18-11〕 博者 :satho,賭徒,註疏解釋它為捕鳥者。
[MettFn18-12]〔明法尊者註18-12〕 格利 :Kali,不利於賭客的骰子。
[MettFn18-13]

〔明法尊者註18-13〕 跋提城(Bhaddiyanagara)公羊富翁(Meṇḍakaseṭṭhi,meṇḍaka為公羊,因他曾在家中後院發現大堆等身高的金羊雕像,人們因此稱呼他公羊富翁)聽說佛陀來到跋提,就同家人前去見佛陀,在聽完佛陀的說法後,證得初果。公羊富翁告訴佛陀,在他們來時,一些外道批評佛陀,並且試圖說服他不要來。佛陀說:「優婆塞!諸有情對自己的缺點視若無睹,別人沒有缺點認為有,吹毛求疵(原文︰吹開穀物bhusaṁ viya opunantī)。」

PS: 請參《法句經故事集》,十八~十、 富翁 (偈 252)。

[MettFn18-14]〔明法尊者註18-14〕 易忿 :ujjhāna,譏嫌。
[dhp-a-252-note]Nanda 補註:原譯為:「卻像狡猾的家禽躲藏起來」,今依 多版本對讀 之他譯(據註解書)更改為「卻像狡猾的捕禽者偽裝躲藏起來」。
[NāradaFn18-01](Ven. Nārada 18-01) Namely: the Pure Abodes (Suddhāvāsa).
[NāradaFn18-02](Ven. Nārada 18-02) Atidhonacāri = the bhikkhu who lives without reflecting on the necessaries of life. While using the four requisites, namely: robes, food, drink, and lodging, a bhikkhu is expected to reflect on their special usefulness and loathsomeness. If he does not, he transgresses a minor rule by not using them properly. Dhona means the four necessaries.
[NāradaFn18-03](Ven. Nārada 18-03) Mantā mean religious doctrines, arts and sciences. Non-recitation of the scriptures and non-practice of the arts tend to make one forget them.
[NāradaFn18-04](Ven. Nārada 18-04) Ghara is interpreted as householders.
[NāradaFn18-05](Ven. Nārada 18-05) Adhammo is here used in the sense of hatred. The root causes of evil are greed and hatred.
[NāradaFn18-06](Ven. Nārada 18-06) Samādhi, mundane or supramundane concentration.
[NāradaFn18-07](Ven. Nārada 18-07) Kaliü = attabhāva = body.
[NāradaFn18-08](Ven. Nārada 18-08) Kitavā = kitavāya = by means of sham branches etc.
[NāradaFn18-09](Ven. Nārada 18-09) Namely: the Fruit of Arahantship. See note on v. 226.
[NāradaFn18-10](Ven. Nārada 18-10) Outside the Dispensation (sāsana) of the Buddha.
[NāradaFn18-11](Ven. Nārada 18-11) Here samaṇa refers to Saints who have realised the four Paths and four Fruits. They are the Ariya Saints who have attained Nibbāna.
[NāradaFn18-12](Ven. Nārada 18-12) Impediments such as craving, pride, etc.
[NāradaFn18-13](Ven. Nārada 18-13) An epithet of the Buddha. Literally, it means "who thus hath come".
[NāradaFn18-14](Ven. Nārada 18-14) Saṅkhāra means the five aggregates conditioned by causes.
[NāradaFn18-15](Ven. Nārada 18-15) There is no single impediment such as craving, pride, and so on, by means of which the Buddhas regard the conditioned things as eternal.
[BudRkFn-v254-255](Ven. Buddharakkhita (vv. 254-255) Recluse (samana): here used in the special sense of those who have reached the four supramundane stages.
[ThaniSFn-V235](Ven. Thanissaro V. 235) Yama = the god of the underworld. Yama's minions or underlings were believed to appear to a person just prior to the moment of death.
[ThaniSFn-V236](Ven. Thanissaro V. 236) Impurities, blemishes = passion, aversion, delusion, and their various permutations, including envy, miserliness, hypocrisy, and boastfulness.
[ThaniSFn-V240](Ven. Thanissaro V. 240) "One who lives slovenly": As DhpA makes clear, this refers to one who uses the requisites of food, clothing, shelter, and medicine without the wisdom that comes with reflecting on their proper use. The Pali term here is atidhonacarin, a compound built around the word dhona, which means clean or pure. The ati- in the compound could mean "overly," thus yielding, "one overly scrupulous in his behavior," but it can also mean "transgressing," thus, "transgressing against what is clean" = "slovenly." The latter reading fits better with the image of rust as a deficiency in the iron resulting from carelessness.
[ThaniSFn-V254-255](1, 2)

(Ven. Thanissaro V. 254-255) "No outside contemplative": No true contemplative, defined as a person who has attained any of the four stages of Awakening, exists outside of the practice of the Buddha's teachings (see note 22). In DN 16, the Buddha is quoted as teaching his final student: "In any doctrine & discipline where the noble eightfold path is not found, no contemplative of the first... second... third... fourth order [stream-winner, once-returner, non-returner, or arahant] is found. But in any doctrine & discipline where the noble eightfold path is found, contemplatives of the first... second... third... fourth order are found. The noble eightfold path is found in this doctrine & discipline, and right here there are contemplatives of the first... second... third... fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of arahants." (On the noble eightfold path, see note 191.)

On "objectification," see note 195-196.

[VaradoFn-V240](Ven. Varado V.240) Verse 240: "those who live indulgently" (atidhonacārinaṃ). PTS: indulging too much in the use of the four requisites.
[VaradoFn-V254a](Ven. Varado V.254a) Verse 254a: "off the Path, no saints (samaṇo) do lie". 'Samaṇo' can mean one who has attained one of the four stages of Buddhist sainthood (e.g. see D.2.151).
[VaradoFn-V254b](Ven. Varado V.254b) Verse 254b: "Though people relish Self-perceptions (papañcā), Buddhas have no such conceptions". PED (papañcā): obstacle, illusion, diffuseness. But S.4.202 says “I am” is papañcā (asmīti bhikkhave papañcitametaṃ)
[DLMBSFn-V235]

(DLMBS Commentary V235) In Sāvathi there lived an old butcher. He was used to eating beef curry every day. Once he put aside some meat to be cooked that day and went for a bath. In the meantime, his wife saw the meat and sold it. Therefore, when the butcher returned home, he realized that there would be no meat that day. He was so angry that he went and cut off the tongue of an ox. He has his wife to prepare it and began to eat.

When he tried to take bite of the tongue, he bit off his own tongue. The butcher died in great pain and agony and was reborn in a painful state.

The butcher's son was afraid that this evil would befall him as well so he left the city and went to Takkasilā (Taxilā). He became a goldsmith, got married and had children. When he got old, he and his family moved back to Sāvathi. His children were followers of the Buddha but he was not. The children were concerned for their father and so one day they invited the Buddha and monks for a meal. After the meal they told the Buddha that this offering was on behalf of their father. They asked the Buddha to give a discourse to the old man to help him to see the Dharma.

The Buddha told the old goldsmith this verse (and the following ones, DhP 236, DhP 237 and DhP 238). At the end for the discourse, the old goldsmith attained the first stage of Awakenment.

[DLMBSFn-V236]

(DLMBS Commentary V236) The story for this verse is identical with the one for the previous verse (DhP 235) and the following ones (DhP 237, DhP 238).

We should strive and make the best effort in order to purify our minds and make the best of our lives. By doing this, we will reach "the place of the Noble Ones", the Nirvana, the complete purification of the mind.

[DLMBSFn-V237](DLMBS Commentary V237) The story for this verse is identical with the one for the previous verses (DhP 235 and DhP 236) and the following one (DhP 238). Although this verse was originally told to an old man, it is actually true for all of us. We all are very close to death, even if we might be still young and healthy. Nobody ever knows the time of his death. Therefore, we all should make our best effort to overcome the defilements of our minds before it is too late.
[DLMBSFn-V238]

(DLMBS Commentary V238) The story for this verse is identical with the one for the previous verses (DhP 235, DhP 236 and DhP 237).

If we strive and exert ourselves, we will purify our minds, attain the Awakenment - and therefore there will be no more birth, sickness, aging and death for us. Then we do not have to fear the death any longer.

[DLMBSFn-V239]

(DLMBS Commentary V239) Once a brahmin saw a group of monks preparing to enter the city for almsfood. They were rearranging their robes in order to go to the city. The brahmin saw that the robes touched the ground and got wet because of dew. So he cleared that place of grass. The next day he saw that the ground is dirty and it soiled the robes. So he covered the place with sand. During the next few days he saw that when the sun is shining the monks sweat and when it rains, they get wet. Therefore he built a shelter at that place.

When it was ready, the brahmin invited the Buddha and monks for an almsfood. He then explained how he performed this good deed gradually. The Buddha replied him with this verse, saying that one should use every little opportunity to perform good deeds and cleanse one's mind of impurities.

[DLMBSFn-V240]

(DLMBS Commentary V240) A certain monk named Tissa received a beautiful robe and was very happy. He prepared to wear them the next day, but that very night he died. Because he was too attached to the robe, he was born as an insect in it.

The monks decided to share his former robe amongst themselves. The insect was very angry and shouted, "They are destroying my robe!" The Buddha heard this and told the monks to leave the robe untouched for seven days. Later the insect died and was reborn in a happy state because of his former good deeds. The Buddha explained to the monks that if they were to use the robe while the insect was stile alive, he would feel hate and anger and would have to be born in miserable existence. The Buddha then told this verse, saying that the monks should not be attached to anything, especially not to their four requisites.

[DLMBSFn-V241]

(DLMBS Commentary V241) Venerable Sāriputta and Mahā Moggallāna used to deliver discourses in the city of Savatthi. Many people praised them for speaking clearly and eloquently. There was a monk named Lāludāyii who remarked that if he were invited to speak, people would praise him even more. So people invited him to deliver a discourse. But when Lāludāyii got to the platform, he could not open his mouth. So he asked another monk to speak first and that he would speak next. This happened three times.

People realized that he was just boasting and laughed at him and reprimanded him. Lāludāyii left in shame. When the Buddha learned about this incident, he spoke this verse, saying that Lāludāyii did not study much and what he did study, he already forgot.

[DLMBSFn-V242](DLMBS Commentary V242) A certain woman committed adultery. Her husband was very ashamed and he avoided his friends and the Buddha. But after some time he came to see the Buddha and told him about his trouble. The Buddha told him this verse (and the following one, DhP 243), saying that all these taints originate from ignorance.
[DLMBSFn-V243]

(DLMBS Commentary V243) The story for this verse is identical with the one for the previous one (DhP 242).

All the other stains, such as wrong conduct etc. are derived from the main "impurity", ignorance. It is because we are ignorant of the true reality, that we commit these evil deeds. Therefore, only if we destroy our ignorance, can we truly be called "pure". Destruction of ignorance is the main goal of the Buddha's teaching. This is what is called Nirvana.

[DLMBSFn-V244]

(DLMBS Commentary V244) There was a monk named Cūla Sāri. He was a physician and he often went to see patients. Once he was returning from a patient and he met Venerable Sāriputta. Cūla Sāri told him his patient gave him delicious food as a payment. He offered some food to Sāriputta, who did not say anything and just continued on his way.

Later Sāriputta reported the matter to the Buddha. The Buddha told Cūla Sāri not to practice medicine for personal gain and told him this verse (and the following one, DhP 245).

[DLMBSFn-V245]

(DLMBS Commentary V245) The story for this verse is identical with the one for the previous verse (DhP 244).

One who is always trying to do good things, not to offend anyone, has indeed a difficult life. Always thinking about one's action, always mindful and reflecting on one's deeds, thoughts and words - these are just the basic requirements for such a way of life.

On the other hand, if we just do not care about others, if we do not think about how our actions can cause suffering and pain, then the life is very easy. If we want to walk on the Buddha's path we should try our best to lead the difficult kind of life. After all, reflection and mindfulness are a part of meditation.

[DLMBSFn-V246]

(DLMBS Commentary V246) Not only monks stayed at the Jetavana monastery. Lay followers would also come to stay for a few days, observe precepts and meditate. Once five lay disciples observed one precept each. They all claimed that he was observing the most difficult precept. They argued for a long time and then reported the matter to the Buddha.

The Buddha replied them with this verse (and the following ones, DhP 247 and DhP 248), saying that all the precepts are very difficult and all of them are equally important for a good life.

[DLMBSFn-V247]

(DLMBS Commentary V247) The story for this verse is identical with the one for the previous verse (DhP 246) and the following one (DhP 248).

To observe precepts and to lead a moral life is very difficult, but it is a basic step towards the Awakenment. That is why the Buddha says in this verse. If we do not follow them, we "dig out our own roots". That is to say, we postpone entering the way to Awakenment.

[DLMBSFn-V248]

(DLMBS Commentary V248) The story for this verse is identical with the one for the two previous verses (DhP 246, DhP 247).

As it is very difficult to observe the precepts and to lead a moral life, it is also very easy to break them. And it is also very easy to loose self-control. Once we lose it, it is extremely hard to get things back on track and to start our way towards Awakenment again. Therefore we will be suffering for a prolonged period of time.

[DLMBSFn-V249]

(DLMBS Commentary V249) There was a young novice named Tissa. He always criticized other people's good deeds. He even scolded famous donors like Anātha Pindika and Visākhā. He also boasted that his parents were extremely rich and anybody could come to them and receive many precious gifts.

Some monks decided to see if this was true. They went to Tissa's village only to find out that his parents were poor and that Tissa was only boasting. They returned and reported the matter to the Buddha. The Buddha reprimanded the young novice with this verse (and the following one, DhP 250).

[DLMBSFn-V250]

(DLMBS Commentary V250) The story for this verse is identical with the one for the previous verse (DhP 249).

Discontentment is one of the main roots of a disturbed mind. If we are not happy about what others do, how then can we attain a peace of mind? Discontent with what other monks receive as alms is only one such example. When we destroy such discontentment completely, then we are able to attain a peace of mind and therefore we can concentrate our minds and start on the way towards the Awakenment.

[DLMBSFn-V251]

(DLMBS Commentary V251) Once there were five lay followers listening to the Buddha's discourse. One of them was sleeping, the second one was scratching the ground with his hands, the third was shaking a tree and the fourth was looking up at the sky. But the fifth one listened carefully and respectfully. Ānanda saw them and after the discourse was over he asked the Buddha about their behavior.

The Buddha explained that the first one was a snake in his previous life therefore he liked to sleep. The second one was a subterranean animal, the third was a monkey and the fourth one was an astrologer. But the fifth one was a learned man; therefore he was able to listen with attention.

Ānanda then asked what things prevent people from listening and understanding the Dharma. The Buddha replied with this verse, saying it is passion, hatred, delusion and thirst.

[DLMBSFn-V252]

(DLMBS Commentary V252) In the town of Bhaddiya there lived a rich man named Mendaka. When the Buddha arrived at Bhaddiya, he realized that Mendaka and his whole family are able to understand the Dharma. He explained the teaching to them and after hearing the Dharma from him, Mendaka, his wife, son, daughter-in-law and servant all attained the first level of Awakenment. Mendaka related how many ascetic teachers spoke ill of the Buddha and tried to dissuade Mendaka from seeing the Buddha. The Buddha explained by this verse, that it is only very natural to see others' faults and not to see one's own.

The Buddha then revealed the past existences of Mendaka. He was always a rich man who donated many things to those seeking Awakenment.

[DLMBSFn-V253](DLMBS Commentary V253) There was a monk named Ujjhāna Saññi. He was always finding faults with others, very easy to get angry and speaking ill of people. When the Buddha found out, he spoke this verse. He also added that sometimes finding faults with others is good. When we see somebody to misbehave and we try to teach him good ways - that is worthy of praise. But if we do it out of spite and malice, then we won't be able to achieve concentration and therefore we get further and further away from the Awakenment.
[DLMBSFn-V254](DLMBS Commentary V254) The Buddha passed away in the town of Kusinarā. At that time the ascetic named Subhadda stayed at Kusinarā. He went to many religious teachers but none could satisfy his doubts and Subhadda did not become their pupil. Just before the Buddha died, Subhadda approached him and asked him some questions. The Buddha answered them in this verse (and the following one, DhP 255). Subhadda became a monk and later attained the Awakenment. He was the last direct pupil of the Buddha.
[DLMBSFn-V255]

(DLMBS Commentary V255) The story for this verse is identical with the one for the previous verse (DhP 254).

The Buddhas, Awakened Ones have no "shaking". The meaning of this is that there is no instability, no wavering or unsteadiness of their minds. They have reached the highest Awakenment and their minds are truly firm and steady.


校註:

[NandFn18-01]〔Nanda 校註18-01〕 請參《法句經故事集》,十八~三、 往生成昆蟲的比丘 (偈 240)。
[NandFn18-02]〔Nanda 校註18-02〕 請參《法句經故事集》,十八~四、 打誑語的比丘 (偈 241)。
[NandFn18-03](1, 2) 〔Nanda 校註18-03〕 請參《法句經故事集》,十八~五、 妻子有外遇的男子 (偈 242~243)。
[NandFn18-04]〔Nanda 校註18-04〕 請參《法句經故事集》,十八~十一、 挑剔的比丘 (偈 253)。
[NandFn18-05]〔Nanda 校註18-05〕(研讀; c.f. gatha050 ).
[NandFn18-06](1, 2) 〔Nanda 校註18-06〕 請參《法句經故事集》,十八~十二、 四處雲行的苦行者 (偈 254~255)。
[LChnFn19-01]〔註19-01〕 「法住」(Dharmattha)乃依法而行,安住於奉之意。亦可譯為「奉法」。
[LChnFn19-02]〔註19-02〕 「鹵莽」(Sahasa)含有急躁、草率、獨斷之意。這裡是說受貪瞋癡及怖畏所影響的不正確觀念。
[LChnFn19-03]

〔註19-03〕 「由身」(Kayena)原註釋為「由名身」(Namakayena)。巴利文中分五蘊為二類:

一、名身(Namakaya),即名蘊-- 僅指受想行識四蘊而言;

二、色身(Rupakaya),僅指色蘊而言。故「身見法」即心見法-- 內自證於法不由他悟--之意。

[LChnFn19-04]〔註19-04〕 「長老」(Thera)本為受比丘戒十年以上的尊稱。但實重於久修實證,否則徒有長老的空名而已。
[LChnFn19-05]〔註19-05〕 指四諦。
[LChnFn19-06]〔註19-06〕 指四果、四向及涅槃。
[LChnFn19-07]〔註19-07〕 指一切戒律。
[LChnFn19-08]〔註19-08〕 特別調伏眼耳鼻舌身五根說的。
[LChnFn19-09]〔註19-09〕 下二頌連貫。
[LChnFn19-10]〔註19-10〕 知戒知定知慧。
[LChnFn19-11]〔註19-11〕 下二頌連貫。
[LChnFn19-12]〔註19-12〕 內界和外界。
[LChnFn19-13]〔註19-13〕 下二頌連貫。
[LChnFn19-14]〔註19-14〕 「戒律」指別解脫律儀戒,根律儀戒,活命遍淨戒及資具依止戒。「行」指十二支頭陀(Dhutanga)行。
[LChnFn19-15]〔註19-15〕 多學三藏(Tipitaka)。
[LChnFn19-16]〔註19-16〕 原文vivicca-sayanena直譯「以獨臥」。
[LChnFn19-17]〔註19-17〕 原文 vissasam apadi 是結合的句子,即等於 vissasamma apadi 直譯為「莫生信賴」。各英譯本多作「莫生滿足想」。
[CFFn19-01]〔敬法法師註19-01〕 42 註:「諦」是指四聖諦;「法」是指四道、四果與涅槃九種出世間法。
[CFFn19-02]〔敬法法師註19-02〕 43 註釋: 去除污垢 :以道智去除污垢。
[CFFn19-03]〔敬法法師註19-03〕 44 註釋:「 肉腥 」(vissaṁ):惡法,接受像肉腥的身業等法來過活的不名為比丘。
[CFFn19-04](1, 2) 〔敬法法師註19-04〕 45 註:在此「 最上 」(varaṁ)是指戒、定、慧、解脫、解脫智見。「 兩種世間 」(ubho loke)是指內外五蘊。
[CFFn19-05](1, 2) 〔敬法法師註19-05〕 46 註釋: 出離樂 (nekkhammasukhaṁ)是指阿那含樂。
[MettFn19-01]〔明法尊者註19-01〕 法住 :dhammaṭṭha,依法奉行,或說「奉法」。
[MettFn19-02]

〔明法尊者註19-02〕 六位(為一群的)比丘,總是在齋堂遊走惹事生非,在某日用過餐,什麽類型?

PS: 請參《法句經故事集》,十九~二、 愚人才會騷擾別人 (偈 258)。

[MettFn19-03]〔明法尊者註19-03〕 身見法 :指心見法,自證知法,不由他而悟。
[MettFn19-04]〔明法尊者註19-04〕 具法 :具足正法與戒律。
[MettFn19-05](1, 2)

〔明法尊者註19-05〕 有一天,約三十位阿蘭若比丘前來向佛陀頂禮。佛陀明白他們證得阿羅漢果的機緣已經成熟,就問他們︰「你們進來的時候,有沒有看見一位上座?」他們說︰「沒有看見。」「你們怎麼沒有看見?」「大德!我們看見一位沙彌。」「他不是沙彌,是上座吧?」「大德!他是很小的。」佛陀說:「諸比丘!他不是沙彌,而是上座。我不因為人的歲數大就稱他作上座,任何人究竟明白四聖諦,而且不傷害別人,才是上座。」

PS: 請參《法句經故事集》,十九~四、 年齡不是判斷的標準 (偈 260~261)。

[MettFn19-06](1, 2)

〔明法尊者註19-06〕 有些比丘羨慕資深比丘享受年輕比丘和沙彌的服務,他們也希望有這種待遇,請求佛陀允准他們也可以作指導,以便有這種待遇。佛陀知道他們的動機,斷然拒絕。

(Dhp. 263 cp. Dhp. 250)

PS: 請參《法句經故事集》,十九~五、 虛張聲勢 (偈 262~263)。

[MettFn19-07]〔明法尊者註19-07〕 以知住此世 :即了知地行於這(五蘊)世間。知:saṅkhāya(考量)。 (Dhp. 266~267 cf. S.7.20./I,182; 《雜阿含97經》,《別譯雜阿含263經》)
[MettFn19-08]〔明法尊者註19-08〕 智者如權衡 ︰智者如持秤般捨惡而取最上(varam指戒.定.慧)。
[MettFn19-09]〔明法尊者註19-09〕 兩界 :Ubho loke,兩種世間,指內.外五蘊。內五蘊指自己的五蘊;外五蘊指其他眾生的五蘊。
[MettFn19-10](1, 2)

〔明法尊者註19-10〕 苦行者在接受供養後,會對布施者說些賜福的話,如:「願你們遠離危險,祝你們興旺,財源滾滾來,願你們長命百歲。」而比丘在接受供養之後,卻默默不語。佛陀證悟以後的前二十年,他們是如此。當時的人就說:「苦行者祝福我們,而敬愛的比丘卻什麼也沒說。」比丘向佛陀反應這件事,佛陀從此要比丘在接受供養後,也要說適如其分的祝福。

PS: 請參《法句經故事集》,十九~八、 沉默不代表智慧 (偈 268~269)。

[MettFn19-11]〔明法尊者註19-11〕 出家樂 :nekkhamasukham出離樂。
[MettFn19-12]〔明法尊者註19-12〕 保信想 :vissāsamāpādi= vissāsamma āpādi,莫生信賴。
[dhp-a-260-note](1, 2) Nanda 補註:thera: 「長老」或譯「上座」。
[dhp-a-266-note](1, 2) 「比丘」字面的意義是“乞討的人”,但比丘並不乞討,比丘只是靜靜地站在門口化緣。人們布施什麼,比丘就吃什麼。
[dhp-a-267-note](1, 2) 只知化緣,而不持守全部比丘戒律的人,不可稱之為比丘。
[NāradaFn19-01](Ven. Nārada 19-01) Kāyena - that is, nāmakāyena, through the mental body, or, in other words, through self-realization.
[NāradaFn19-02](Ven. Nārada 19-02) Thera - a term applied to those bhikkhus who have counted at least ten years in the Order from the date of their higher ordination. Thera, literally, means one who is firm or stable.
[NāradaFn19-03](Ven. Nārada 19-03) Saccaṃ - the four noble truths.
[NāradaFn19-04](Ven. Nārada 19-04) Dhammo - the nine supramundane states.
[NāradaFn19-05](Ven. Nārada 19-05) Saññamo - morality and sense-restraint.
[NāradaFn19-06](Ven. Nārada 19-06) By means of the four Paths.
[NāradaFn19-07](Ven. Nārada 19-07) He who does not practise higher morality (sīla) and austerities (dhutāṅga).
[NāradaFn19-08](Ven. Nārada 19-08) Bhikkhu, literally, means "he who begs" but bhikkhus do not beg. They silently stand at the door for alms. They live on what is spontaneously given by the supporters. See note on v. 31.
[NāradaFn19-09]

(Ven. Nārada 19-09) Vissaṃ dhammaṃ = visamaṃ dhammaṃ, vissaṃ gandhaṃ vā kāyakammādikaṃ dhammaṃ (Commentary). Vissaṃ has two meanings (1) whole or all, and (2) bad smell. The Commentary gives only the latter in this case.

"He is not a mendicant simply because he begs others (for alms). He who adopts the whole law is a mendicant, not he who adopts only a part". Radhakrishnan.

The context makes the verse clear. The brahmin who had adopted the ascetic life claimed the right to be called a bhikkhu simply because he begged his food as is the custom of the disciples of the Buddha although he did not observe the other practices of a bhikkhu.

Vissaṃ dhammaṃ could therefore be interpreted as "the whole code of morality pertaining to the life of a bhikkhu".

[NāradaFn19-10](Ven. Nārada 19-10) Such as morality, concentration, wisdom, etc.
[NāradaFn19-11](Ven. Nārada 19-11) That is, for having embraced the best and abandoned evil.
[NāradaFn19-12](Ven. Nārada 19-12) Internal and external Aggregates.
[NāradaFn19-13](1, 2) (Ven. Nārada 19-13) The four kinds of higher morality observed by bhikkhus and the thirteen kinds of higher ascetic practices (dhutāṅga) (Commentary).
[NāradaFn19-14](1, 2) (Ven. Nārada 19-14) That is, the Tipitaka (Commentary).
[NāradaFn19-15](1, 2) (Ven. Nārada 19-15) Anāgāmi stage (Commentary).
[NāradaFn19-16](1, 2) (Ven. Nārada 19-16) Faith in existence (Commentary). "Have a care", Mrs. Rhys Davids.
[NāradaFn19-17](1, 2) (Ven. Nārada 19-17) That is, Arahantship.
[ThaniSFn-V256-257](1, 2) (Ven. Thanissaro V. 256-257) The sense of the verse, confirmed by DhpA, suggests that the Pali word dhammattho means "judge." This, in fact, is the theme tying together the verses in this chapter. The duty of a judge is to correctly determine attha, a word that denotes both "meaning" and "judgment," these two senses of the word being connected by the fact that the judge must interpret the meanings of words used in rules and principles to see how they correctly apply to the particulars of a case so that he can pass a correct verdict. The remaining verses in this chapter give examples of interpreting attha in an appropriate way.
[ThaniSFn-V259](Ven. Thanissaro V. 259) "Sees Dhamma through his body": The more common expression in the Pali Canon (e.g., in AN 6.46 and AN 9.45) is to touch Dhamma through or with the body (phusati or phassati, "he touches," rather than passati, "he sees"). The Sanskrit recensions and the Patna Dhp all support the reading, "he would touch," but all Pali recensions are unanimous in the reading, "he sees." Some scholars regard this latter reading as a corruption of the verse; I personally find it a more striking image than the common expression.
[ThaniSFn-V265](Ven. Thanissaro V. 265) This verse plays with a number of nouns and verbs related to the adjective sama, which means "even," "equal," "on pitch," or "in tune." Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and acts. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments, for good. Thus in Pali, samana, or contemplative, also means a person who is in tune with the principles of rightness and truth inherent in nature. Here and in 388, I've attempted to give a hint of these implications by associating the word "contemplative" with "consonance."
[ThaniSFn-V268-269](1, 2) (Ven. Thanissaro V. 268-269) This verse contains the Buddhist refutation of the idea that "those who know don't speak, those who speak don't know." For another refutation of the same idea, see DN 12. In Vedic times, a sage (muni) was a person who took a vow of silence (mona) and was supposed to gain special knowledge as a result. The Buddhists adopted the term muni, but redefined it to show how true knowledge was attained and how it expressed itself in the sage's actions. For a fuller portrait of the ideal Buddhist sage, see AN 3.23 and Sn 1.12.
[ThaniSFn-V271-272](1, 2) (Ven. Thanissaro V. 271-272) This verse has what seems to be a rare construction, in which na + instrumental nouns + a verb in the aorist tense gives the force of a prohibitive ("Don't, on account of x, do y"). "The renunciate ease that run-of-the-mill people don't know," according to DhpA, is the state of non-returning, the third of the four stages of Awakening (see note 22). Because non-returners are still attached to subtle states of becoming on the level of form and formlessness, DhpA drives home the message that even non-returners should not be complacent by paraphrasing a passage from AN 1 (202 in the Thai edition; at the end of Chapter 19 in the PTS edition) that reads, "Just as even a small amount of excrement is foul-smelling, in the same way I do not praise even a small amount of becoming, even for the extent of a fingersnap."
[VaradoFn-V266](Ven. Varado V.266) Verse 266: "A bhikkhu is one who commits/ To the whole of the training, not bits" (vissaṃ dhammaṃ samādāya bhikkhu hoti na tāvatā). PED (vissaṃ): all, every, entire.
[DLMBSFn-V256]

(DLMBS Commentary V256) Some monks were returning from Sāvatthi after their almsround. Because there was a heavy rain, they took a shelter in a hall of justice. While there, they observed the judges deciding the cases very quickly after having taken bribes.

The monks later reported the matter to the Buddha who told them this verse (and the following one, DhP 257).

[DLMBSFn-V257]

(DLMBS Commentary V257) The story for this verse is identical with the one for the previous verse (DhP 257).

It is very easy to judge others, to point out others' mistakes or bad qualities. Therefore we have to be very thorough when we have to judge others. We have to listen to every possible point of view; we have to look at the problem from all angles. Only then can we be able to judge according to truth and we can call ourselves "righteous".

[DLMBSFn-V258]

(DLMBS Commentary V258) A group of monks always caused troubles in the monastery. Wherever they went, some problems occurred. Once they boasted in front of some novices, saying only they were wise and intelligent.

When the Buddha heard about this, he replied with this verse, saying that one should not be called wise only because one talks a lot. Only one who is peaceful and free from hate can be called wise.

[DLMBSFn-V259]

(DLMBS Commentary V259) A monk named Ekudāna lived alone in the forest. He knew by heart only one verse of the Dharma, but he fully understood its meaning. Whenever he would recite the verse, the guardian spirits of the forest would applaud.

At one occasion, two learned monks with many disciples came to that place. They asked Ekudāna of there were many beings that wished to learn the Dharma. Ekudāna told them about the spirits applauding every time the Dharma was spoken. The two monks they took turns preaching the Dharma but when they finished, the guardian spirits did not applaud at all. Therefore they started to doubt Ekudāna’s words. But Ekudāna simply recited the verse he knew and immediately the spirits started to applaud.

The two monks returned to Sāvatthi and reported the matter to Buddha. The Buddha replied with this verse, saying that in understanding the Dharma, quality is much more important than quantity. To remember only one verse, but understanding it fully is far better than remembering all the Buddha’s words but not actually grasping their meaning.

[DLMBSFn-V260]

(DLMBS Commentary V260) A group of monks came to see the Buddha. Because he knew they were very close to attaining the Awakenment, he asked them if they had seen an Elder just entering the room. The monks replied they did not see an Elder, only a young novice. The Buddha replied that this monk was actually not a novice, but an Elder. He further told them this verse (and the following one, DhP 261).

The monks all attained the Arahantship.

[DLMBSFn-V261]

(DLMBS Commentary V261) The story for this verse is identical with the one for the previous verse (DhP 260).

Wisdom cannot be measured by age. One who is old is not necessarily wise. Sometimes a young person can be far wiser than somebody old. To grow old is not a virtue demanding automatic respect. We should save our respect for those who deserve it. People, who understand the Buddha's teaching deeply, and act accordingly, are to be respected, be they young or old.

[DLMBSFn-V262](DLMBS Commentary V262) The elder monks usually had some young novices as their students. It was custom that these novices would attend on their teachers, wash their robes, get water for them to drink and other small services. Some monks who had no students started to envy these elders. So they suggested to the Buddha that the novices should have more teachers to receive more guidance. Of course, the Buddha knew their real motive (to get some work done by the novices) so he refused this. He further admonished the monks by this verse (and the following one, DhP 263).
[DLMBSFn-V263]

(DLMBS Commentary V263) The story for this verse is identical with the one for the previous verse (DhP 262).

One, who wants to be respected, should discard all the impurities and clean one's mind. It is not possible to be envious, hating and selfish and expect others to respect us. To try to hide it away under the mask of nice words and smiling face maybe can fool somebody, but only for a short while. Then everybody will see the true face and their respect for us will quickly evaporate.

[DLMBSFn-V264](DLMBS Commentary V264) There was a monk named Hatthaka. He liked to argue with others. If he was defeated in an argument, he challenged his opponent to meet again at a specified place and time. Hatthaka would get to the place before the appointed time and would declare that the absence of his opponent means he acknowledges his defeat. Therefore he would boast he won the argument. When the Buddha heard about this, he admonished Hatthaka by this verse (and the following one, DhP 265).
[DLMBSFn-V265]

(DLMBS Commentary V265) The story for this verse is identical with the one for the previous verse (DhP 264).

To be a monk is not easy. Just to wear the monk's robe and have one's head shaven is certainly not enough. If a monk lacks discipline and resolve, then he is not to be called a monk. Only after having met and conquered evils, greed, desire and others, and with firm self-discipline, is one truly a monk.

[DLMBSFn-V266](DLMBS Commentary V266) There was a brahmin, who had the habit of going on almsround begging for almsfood, just as the Buddha's monks did. Therefore, he thought he was also to be called a monk. He went to see the Buddha and told him this idea. The Buddha reprimanded him with this verse (and the following one, DhP 267).
[DLMBSFn-V267]

(DLMBS Commentary V267) The story for this verse is identical with the one for the previous verse (DhP 266).

A true monk is not the one who wears monk's robes and gets his almsfood from people, but his heart is full of worldly things. Only one, who leads a moral life and has a deep insight into the reality of things, can be called a monk.

[DLMBSFn-V268]

(DLMBS Commentary V268) At the Buddha's times there were many ascetic orders. Some of them went for almsfood just like the Buddha's monks. After being offered food, some of them would say a few words of blessing; such as "May you be well and happy, may you live long." The Buddha's monks were at first instructed to keep silent.

Some followers of the Buddha began to complain about that and wanted to hear some blessing also from the Buddha's monks. The Buddha then instructed his monks to do so, in order to keep lay followers happy.

Then some other ascetics, who kept silence after being offered food, said that the Buddha's monks were not true sages (muni) because they did not keep the vow of silence in public (mona).

The Buddha reacted with this verse (and the following one, DhP 269).

[DLMBSFn-V269]

(DLMBS Commentary V269) The story for this verse is identical with the one for the previous verse (DhP 268).

Silence does not necessarily mean wisdom. Sometimes one can keep silent only because one has nothing to say, or out of stupidity and not understanding what is going on. One who understands the reality of this world and the next one, who does not cling to anything and has discarded evil, can be truly called a sage.

[DLMBSFn-V270]

(DLMBS Commentary V270) There was a fisherman named Ariya living in Sāvatthi. Once while he was fishing, the Buddha and some monks went around. Ariya got up and paid his respects to the Buddha, who asked him about his name. When replied, the Buddha spoke this verse, saying that he was not worthy to be called Ariya ("Noble") if he harmed living beings.

Ariya understood and attained the first level of Awakenment.

[DLMBSFn-V271]

(DLMBS Commentary V271) There were many monks who were practicing the Dharma. Not all of them had reached the Awakenment quickly. Once a group of monks came to see the Buddha. Some of them had observed the rules perfectly and were very virtuous. Others studied a lot of the Buddha's discourses and yet others were good in meditation.

The Buddha asked them if they had attained the Awakenment. They replied that they did not but that it should be easy, since they had achieved so much already. The Buddha replied with this verse (and the following one, DhP 272).

[DLMBSFn-V272]

(DLMBS Commentary V272) The story for this verse is identical with the one for the previous verse (DhP 271).

To attain the Awakenment is not easy. We should not compare it to other tasks. Even if we have attained some spiritual progress, like good concentration of mind, if we have learned a lot of Sutras, or if we are truly moral and spiritual people - in comparison with the ultimate goal these tasks are very easy indeed. Only when we have reached the final goal and eradicated all the taints from our minds, then we can finally be content and say that we have done what had to be done.


校註:

[NandFn19-01](1, 2) 〔Nanda 校註19-01〕 請參《法句經故事集》,十九~一、 收受賄賂的法官 (偈 256~257)。
[NandFn19-02]〔Nanda 校註19-02〕 請參《法句經故事集》,十九~三、 知識不等於領悟 (偈 259)。
[NandFn19-03](1, 2) 〔Nanda 校註19-03〕 請參《法句經故事集》,十九~六、 好辯的比丘 (偈 264~265)。
[NandFn19-04](1, 2) 〔Nanda 校註19-04〕 請參《法句經故事集》,十九~七、 誰才是比丘 (偈 266~267)。
[NandFn19-05]〔Nanda 校註19-05〕 請參《法句經故事集》,十九~九、 人如其名 (偈 270)。
[NandFn19-06](1, 2) 〔Nanda 校註19-06〕 請參《法句經故事集》,十九~十、 證阿羅漢果甚難 (偈 271~272)。
[LChnFn20-01]〔註20-01〕 「四句」--苦 (dukkha),苦集 (dukkhasamudaya),苦滅 (dukkhanirodha),苦滅道 (dukkhanirodha gaaminii pa.tipadaa)。古譯簡稱「苦集滅道」。
[LChnFn20-02]〔註20-02〕 指涅槃。
[LChnFn20-03]〔註20-03〕 指佛陀。佛具五眼--肉眼(ma'msa-cakkhu),天眼 (dibbacakkhu),慧眼 (pa~n~na-cakkhu),佛眼 (buddha-cakkhu),一切智眼 (samanta-cakkhu)。
[LChnFn20-04]〔註20-04〕 欲貪瞋癡等。
[LChnFn20-05]〔註20-05〕 斯里蘭卡僧侶有時開會議論重大事情,常以此頌為呼喊的口號。
[LChnFn20-06]〔註20-06〕 如來僅為說示其道路而已。
[LChnFn20-07]〔註20-07〕 一切存在的東西。
[LChnFn20-08]〔註20-08〕 「瑜伽」(yoga)即定。
[LChnFn20-09]〔註20-09〕 「善逝」(Sugato)即佛陀。
[LChnFn20-10]〔註20-10〕 不知何處何時及怎樣死的危險。
[LChnFn20-11]〔註20-11〕 指前頌的意義。
[CFFn20-01]〔敬法法師註20-01〕 47 註:在此,慧是指觀智。
[MettFn20-01]〔明法尊者註20-01〕 本句白話︰「所有道中,八聖道最殊勝;所有諦(真理)中,四聖諦最殊勝;所有法中,離欲法(涅槃)最殊勝;所有兩足(人類)中,具眼(佛陀)最殊勝。」
[MettFn20-02](1, 2, 3, 4) 〔明法尊者註20-02〕 據說,斯里蘭卡比丘在重大事件會議長呼此句(Dhp. 273 ~276)口號。
[MettFn20-03](1, 2, 3, 4)

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

PS: 請參《法句經故事集》 <{filename}../dhp-story/dhp-story-han-chap20-ciu%zh.rst#dhp->`__ ,二十~一、解脫之道 (偈 273~276)。

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

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

PS: 請參《法句經故事集》,二十~二、 觀無常 (偈 277)。

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

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

PS: 請參《法句經故事集》,二十~五、 精進,莫放逸 (偈 280)。

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

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

PS: 請參《法句經故事集》,二十~六、 護持身、口、意 (偈 281)。

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

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

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

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

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

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

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

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

PS: 請參《法句經故事集》,二十~十、 瀕臨死亡的富商 (偈 286)。

[MettFn20-18]

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

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

[MettFn20-19](1, 2)

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

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

[dhp-a-273-note2](1, 2, 3, 4) 「八正道」即中道,可用來證悟涅槃。
[dhp-a-273-note3](1, 2, 3, 4) 「四聖諦」:苦、集、滅、道。不管佛陀出世與否,四聖諦永遠存在世間,佛陀只是指出四聖諦而已。
[dhp-a-279-note]所有緣起法都是無常、苦和無我。厭離它們的人可以證得涅槃。無我是佛陀的重要觀點。
[dhp-a-283-note](1, 2) 佛陀說砍伐森林時,有些新出家的比丘誤解佛陀的意思,所以佛陀進一步說,砍伐欲望之林,而不是真正的森林。
[dhp-a-286-note]不知生命危脆的道理。
[NāradaFn20-01]

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

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

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

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

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

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

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

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

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

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

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

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

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

[DLMBSFn-V276]

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

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

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

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

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

[DLMBSFn-V281]

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

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

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

[DLMBSFn-V282]

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

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

[DLMBSFn-V283]

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

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

[DLMBSFn-V284]

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

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

[DLMBSFn-V285]

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

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

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

[DLMBSFn-V286]

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

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

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

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

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

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


校註:

[NandFn20-01]〔Nanda 校註20-01〕 請參《法句經故事集》,二十~三、 諸行皆苦 (偈 278)。
[NandFn20-02]〔Nanda 校註20-02〕 請參《法句經故事集》,二十~四、 諸法無我 (偈 279)。
[NandFn20-03]〔Nanda 校註20-03〕 請參《法句經故事集》,二十~九、 觀想蓮花 (偈 285)。
[LChnFn21-01]〔註21-01〕 此二頌都是從譬喻而顯義的。
[LChnFn21-02](1, 2) 〔註21-02〕 常見(sassata-ditthi)與斷見(Uccheda-ditthi)。
[LChnFn21-03]〔註21-03〕 指十二處(dvadasayatana)-- 眼,耳,鼻,舌,身,意。色,聲,香,味,觸,法。
[LChnFn21-04]〔註21-04〕 指歡喜欲(nandirago)。
[LChnFn21-05]〔註21-05〕 指漏盡者--阿羅漢。
[LChnFn21-06]〔註21-06〕 「虎第五」(veyyagghapancamam)即等於「疑第五」(vicikiccha-pancamam)。因為在五蓋(Pancanivarana)的次第中疑蓋(vicikicchanivarana)是屬於第五的。五蓋為:貪欲(kamacchanba),瞋恚(vyapada),惛沉睡眠(thina-middha),掉舉惡作(uddhacca-kukkucca),疑(vicikiccha)。
[LChnFn21-07]〔註21-07〕 「喬達摩」(Gotama) 即佛陀。
[LChnFn21-08]〔註21-08〕 即觀髮毛爪齒等三十二分身。
[LChnFn21-09]〔註21-09〕 「財」指信,戒,慚,愧,聞,捨,慧等七財。
[LChnFn21-10]〔註21-10〕 「雪山」(Himavanto)即喜馬拉雅山。
[CFFn21-01]〔敬法法師註21-01〕 48 註:該做的事是指勤修戒定慧。
[CFFn21-02]〔敬法法師註21-02〕 49 註釋: 樂於無害 (ahiṁsāya rato):「他以悲俱之心遍滿一方而安住。」(《分別論》642)如是說是指樂於培育悲心。
[CFFn21-03]〔敬法法師註21-03〕 50 註釋: 培育 (bhāvanāya):培育慈愛。
[MettFn21-01]

〔明法尊者註21-01〕 毘舍離(Vesālī廣嚴城)發生了飢荒等諸災難,遭受三種災厄難:饑荒、非人與瘟疫。於是諸離車(Licchavi)為了平息災難,想到從王舍城邀請世尊來毘舍離。當時頻婆娑羅王正在服侍世尊。頻婆娑羅王同意讓世尊前往,並先行整頓道路。世尊一來到毘舍離,就在那一刻,下著傾盆大雨,把城裡沖洗乾乾淨淨。而帝釋天王便與衆神到來,由於擁有大威力的衆神降臨,多數的非人都逃跑了。世尊停在城門之處,向阿難尊者說道:「阿難!學此《寶經》,然後以缽盛水,帶著衆離車王子,在三道城牆之間繞著走地誦此經作爲保護。」阿難尊者依照指示去了,很多生病的人就恢復健康。世尊一連七天都講《寶經》,之後毘舍離就恢復正常。

PS: 請參《法句經故事集》,二十一~一、 寶經的威力 (偈 290)。

[MettFn21-02]

〔明法尊者註21-02〕 舍衛城中有一位婦人養了一隻母雞。每次母雞下蛋時,這婦人就打破雞蛋,惹得母雞非常生氣,因此結下未來世冤冤相報的因緣。在佛陀出世的這一生,這婦女在某個場合,認出有個人是夜叉的化身,而且是自己累世以來的世仇。她趕緊帶著孩子,急忙逃進佛陀的住處。佛陀叫惡魔進來,告誡她們兩人:「仇恨無法平息仇恨。」仔細思量佛陀的教誨後,夜叉就歸依,受了五戒,仇恨也解開了。

PS: 請參《法句經故事集》,二十一~二、 唯有愛可以止息恨意 (偈 291)。 全文另請參 005 典故 虎姑婆的故事 ;或《法句經故事集》,一~四、 累劫以來的仇恨 ( 偈 005 ) 的故事 (and Rogers, Buddhaghoaha's Parables, xi: 103-104. Text: N iii. 449-451.)。

[MettFn21-03]〔明法尊者註21-03〕 應作 ︰應作的事,指勤修戒.定.慧。
[MettFn21-04](1, 2)

〔明法尊者註21-04〕 住在跋提(Bhaddiya)的比丘對製作拖鞋有興趣,而疏忽修行。佛陀責備他們:「諸比丘!你們是為了某事(aññena kiccena指解脫)而來,但你們卻精力充沛作他事(aññasmiṁyeva kicce製造拖鞋)。」聽完佛陀的勸誡後,這群比丘就精進用功。

PS: 請參《法句經故事集》,二十一~三、 裝飾拖鞋的比丘們 (偈 292~293)。

[MettFn21-05]〔明法尊者註21-05〕 剎帝利族二王 ︰即常見(sassata-diṭṭhi)--對一些事物懷有永存的觀念,與斷見(uccheda-diṭṭhi)--對一些事物懷有偶然的觀念。
[MettFn21-06]〔明法尊者註21-06〕 王國 ︰raṭṭhaṁ,即六根與六境。 從臣 ,sānucaraṁ,即即欲望。
[MettFn21-07]〔明法尊者註21-07〕 第五疑 :veyyaggha-pañcamaṁ, 第五虎 ,在此說「疑」,說是五蓋。DhA.CS:pg.2.284.︰「 第五虎 :此處是說,有害的、惡行道的老虎的虎隨行,疑蓋相似於老虎,那「第五」是第五蓋--第五虎。」
[MettFn21-08]〔明法尊者註21-08〕 無憂 :無惱亂。DhA: Anīghoti niddukkho.( 無惱亂 :無苦。)
[MettFn21-09](1, 2)

〔明法尊者註21-09〕 某次,侏儒跋提(Lakuṇḍakabhaddiyatthera)從佛陀的附近經過,佛陀跟諸比丘說︰「他已殺父殺母,已無苦惱。」說了之後,諸比丘想︰「大師怎麼這樣說?」面面相覷後,陷入疑惑。(問︰)「大德!這怎麼說呢?」佛陀說了偈頌。

PS: 請參《法句經故事集》,二十一~四、 殺害父母的比丘 (偈 294~295)。

[MettFn21-10]〔明法尊者註21-10〕 :在此指身體的髮、毛、爪、齒、皮等三十二種成份,明白身體的不清淨,而不執著。DhA: 身至念 :指住念於三十二種身體的成份,或九種墳墓觀,或四界差別觀,或自己的藍遍處等色禪,或已形成的 ‘念’ 。)
[MettFn21-11]〔明法尊者註21-11〕 出家愛樂難 :DhA.:「 難出家 :捨棄少量或大量的財產和親戚的圈子,在教中給予出家為苦。」DhA.:「 難喜樂 :如此出家,不全面喜樂於努力以乞食行為生計,住於填滿無量的戒蘊,保護法隨法的行道。」
[MettFn21-12]〔明法尊者註21-12〕 在家生活難 ︰DhA.:「 在家難住苦 :因為住家(身為在家人),要作國王的國王差事,要作主人的主人差事;款待隨從、沙門、婆羅門;雖然這樣居家,像有破裂的水壺難以添滿的,像大海難以添滿的。所以居家有難住之苦,以這個原因說是苦。」
[MettFn21-13]〔明法尊者註21-13〕 非儔共住苦 :與不同種姓者共處是苦事;出家則無種姓之分,講究平等。
[MettFn21-14]

〔明法尊者註21-14〕 毘舍離(Vesāli)徹夜慶典,跋耆子比丘(Vajjiputtakabhikkhu, 他是金剛國的王子(Vajjiraṭṭhe rājaputto))聽到奏樂器,演奏小聲、大聲,跋耆子比丘自哀自怨說︰「我們獨住阿蘭若,猶如森林之棄木;像這樣的夜晚,有誰比我們更受罪?」。住在林中的樹神為了激勵他,說︰「你獨住蘭若,像森林棄木,眾人羨慕你;像墮地獄者,羨慕生天者。」他聽了之後,隔天去拜見佛陀提及此事。佛陀說偈鼓勵他。(DhA.v.302./CS:pg.2.289;S.9.9./I,202.;cf.《雜阿含1340經》)

PS: 請參《法句經故事集》,二十一~六、 生命中沒有究竟的滿足 (偈 302)。

[MettFn21-15]〔明法尊者註21-15〕 :指七聖財,信、戒、慚、愧、聞、施、慧。
[MettFn21-16]

〔明法尊者註21-16〕 本偈頌為質多長者(Cittagahapati)而說。質多長者聽聞具壽舍利子說法證得第三果之後,由於他慷慨布施,天神卻不斷地補充他的供養品。具壽阿難有疑問請教世尊,世尊答覆的話。(參見DhA)

PS: 請參《法句經故事集》,二十一~七、 有德行的人不虞匱乏 (偈 303)。

[MettFn21-17]〔明法尊者註21-17〕 雪山 :Himavanto,即︰喜瑪拉雅山(Himalaya)。
[MettFn21-18]

〔明法尊者註21-18〕 本偈頌為世尊因給孤獨長者的女兒小善賢(Cūḷasubhaddā)的遠邀應供而說的。小善賢嫁給給孤獨長者的同門學長郁伽城(Ugganagara)的郁伽居士(Uggo郁瞿婁)的兒子,有一天小善賢向婆婆說佛陀的殊勝,婆婆急著想見佛陀,所以就允准她邀請佛陀前來供養。小善賢遙向舍衛城邀請佛陀來接受供養,隔日,佛陀和比丘們到郁伽居士家去接受供養。

PS: 請參《法句經故事集》,二十一~八、 空間距離不是問題 (偈 304)。

[MettFn21-19]

〔明法尊者註21-19〕 單獨住長老(Ekavihāritthera伊卡非哈如長老)喜獨住,共住在一起的其他比丘批評他,但是世尊以偈讚嘆他。

PS: 請參《法句經故事集》,二十一~九、 獨處比較好 (偈 305)。

[dhp-a-292-note](1, 2) 持戒、修習禪定等。
[dhp-a-292-note2](1, 2) 裝飾雨具、拖鞋、缽等。
[dhp-a-296-note](1, 2, 3, 4, 5, 6) 佛陀未出家的俗名。
[dhp-a-296-note2](1, 2, 3, 4, 5, 6) 觀想佛陀的殊勝修持。
[dhp-a-298-note](1, 2, 3, 4, 5, 6) 觀想僧伽的殊勝。
[dhp-a-303-note]「財富」是指--信、戒、慚、愧、聞、施、慧等七聖財。
[NāradaFn21-01](Ven. Nārada 21-01) Observance of morality, practise of meditation, etc.
[NāradaFn21-02](Ven. Nārada 21-02) Such as decoration of umbrellas, sandals bowls, belts, etc.
[NāradaFn21-03](Ven. Nārada 21-03) Contemplation on the loathsomeness of the body.
[NāradaFn21-04](Ven. Nārada 21-04) Mātā = (mother) represents craving (taṇhā) as it produces birth.
[NāradaFn21-05](Ven. Nārada 21-05) Pitā = (father) represents "I-conceit".
[NāradaFn21-06](Ven. Nārada 21-06) Sānucaraṃ = (revenue officer) here represents clinging to life (nandirāga).
[NāradaFn21-07](Ven. Nārada 21-07) Veyyagghapañcamaṃ, this term is used to denote the five hindrances (nīvaraṇa) of which doubt or indecision (vicikicchā) is the fifth. Veyyaggha means a perilous path infested with tigers. Doubt is comparable to such a path (Commentary). The other four hindrances are: sense-desire (kāmacchanda), ill-will (vyāpāda), restlessness and brooding (uddhacca-kukkucca), and slot and torpor (thīna-middha). They are called hindrances because they obstruct the path to heavenly bliss and Nibbāna.
[NāradaFn21-08](Ven. Nārada 21-08) Reflection on the virtues of the Buddha, the Enlightened One.
[NāradaFn21-09](Ven. Nārada 21-09) Reflection on the virtues of the Dhamma, the Teaching (of the Enlightened One).
[NāradaFn21-10](Ven. Nārada 21-10) Reflection on the virtues of the Sangha, the Noble Order of Disciples (of the Enlightened One).
[NāradaFn21-11](Ven. Nārada 21-11) Contemplation on the loathsomeness of the body.
[NāradaFn21-12](Ven. Nārada 21-12) Saddhā trustful confidence based on knowledge. Buddhism has no place for blind faith.
[ThaniSFn-V293](Ven. Thanissaro V. 293) Mindfulness immersed in the body = the practice of focusing on the body at all times simply as a phenomenon in and of itself, as a way of developing meditative absorption (jhana) and removing any sense of attraction to, distress over, or identification with the body. MN 119 lists the following practices as instances of mindfulness immersed in the body: mindfulness of breathing, awareness of the four postures of the body (standing, sitting, walking, lying down), alertness to all the actions of the body, analysis of the body into its 32 parts, analysis of it into its four properties (earth, water, fire, wind), and contemplation of the body's inevitable decomposition after death.
[ThaniSFn-V294](Ven. Thanissaro V. 294) This verse and the one following it use terms with ambiguous meanings to shock the listener. According to DhpA, mother = craving; father = conceit; two warrior kings = views of eternalism (that one has an identity remaining constant through all time) and of annihilationism (that one is totally annihilated at death); kingdom = the twelve sense spheres (the senses of sight, hearing, smell, taste, feeling, and ideation, together with their respective objects); dependency = passions for the sense spheres.
[ThaniSFn-V295](Ven. Thanissaro V. 295) DhpA: two learned kings = views of eternalism and annihilationism; a tiger = the path where the tiger goes for food, i.e., the hindrance of uncertainty, or else all five hindrances (sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty). However, in Sanskrit literature, "tiger" is a term for a powerful and eminent man; if that is what is meant here, the term may stand for anger.
[ThaniSFn-V299](Ven. Thanissaro V. 299) See note 293.
[ThaniSFn-V301](Ven. Thanissaro V. 301) "Developing the mind" in terms of the 37 Wings to Awakening: the four frames of reference (ardent, mindful alertness to body, feelings, mind states, and mental qualities in and of themselves), the four right exertions (to abandon and avoid evil, unskillful mental qualities, and to foster and strengthen skillful mental qualities), the four bases of power (concentration based on desire, persistence, intentness, and discrimination), the five strengths and five faculties (conviction, persistence, mindfulness, concentration, and discernment), the seven factors for self-awakening (see note 89), and the noble eightfold path (see note 191). For a full treatment of this topic, see The Wings to Awakening.
[ThaniSFn-V303](Ven. Thanissaro V. 303) DhpA: Wealth = both material wealth and the seven forms of noble wealth (ariya-dhana): conviction, virtue, shame, compunction (at the thought of doing evil), erudition, generosity, discernment.
[DLMBSFn-V290]

(DLMBS Commentary V290) Once there was a serious drought in Vesāli. It was followed by a famine and an epidemic of diseases. People of Vesāli tried many ways to ease this situation but nothing seemed to work. Finally, they sent messengers to the Buddha, asking him to go to Vesāli. The Buddha accepted.

As soon as he with a large group of monks reached Vesāli there was a heavy rainfall, which cleaned the city. The Buddha recited a text called Ratana Sutta and instructed the monks to go around the city and recite the same text for seven days. After seven days, everything in Vesāli returned to normal. People of the city were very grateful to the Buddha and since that day, the Buddha had a large group of followers in Vesāli. The Ratana Sutta is used for protection even today.

[DLMBSFn-V291]

(DLMBS Commentary V291) Once there lived a woman who kept a hen. The hen would lay one egg every day and the woman would break it and eat it. The hen was very angry because of that and started hating the woman. As a result of his, they were always reborn together causing pain to each other.

During the time of the Buddha, one of them was born as a woman and the other one as an ogress. Once the woman with her husband and son were on their way home from a visit to relatives. Her husband went to take a bath and she rested with her son by the roadside. At that moment, the ogress appeared and attacked her. The woman took her son and ran to the monastery for refuge.

There the Buddha told them the whole story and asked them to stop hating each other, for otherwise they would never be free. He told them this verse to make them understand his meaning. Both of them realized the futility of hatred and agreed not to harm each other from then on.

[DLMBSFn-V292]

(DLMBS Commentary V292) In Bhaddiya there was a monastery with many monks. There was a sort of competition amongst these monks: who will make more beautiful ornamental slippers to wear. As a result of this, they neglected their meditation and they made no progress in spiritual matters.

The matter was reported to the Buddha who admonished the monks from Bhaddiya. He told them this verse (and the following one, DhP 293). The monks realized the error of their ways and from that time on strove diligently to reach the Awakenment.

[DLMBSFn-V293]

(DLMBS Commentary V293) The story for this verse is identical with the one for the previous verse (DhP 292).

These two verses are reminding us that we should not loose the vision of the final goal. If we spend most of our time trying to make "more and more beautiful slippers", then we have no time to practice in order to reach the goal. Only by diligently putting all of our effort into the practice, by staying mindful all of the time, can we hope to erase our taints and reach the Awakenment.

[DLMBSFn-V294]

(DLMBS Commentary V294) Once a group of monks visited the Buddha. While they were paying their respects, the monk Lakunṭaka Bhaddiya, who was an Arahant, passed by. The Buddha told the monks this verse (and the following one, DhP 295). He told the monks to look at Lakunṭaka Bhaddiya: he was a monk who has killed his parents, and kings, indeed the whole country; and yet he was walking calmly, without remorse.

The monks could not understand what the Buddha was talking about! Surely this Arahant had killed nobody! Then the Buddha had to explain: "mother" means craving, "father" is conceit, "two warrior kings" are views of eternalism and nihilism, "the country" are sense-organs and sense-objects and the "followers" are attachment and lust.

[DLMBSFn-V295]

(DLMBS Commentary V295) The story for this verse is identical with the story for the previous one (DhP 294).

Here, the Brahmin kings are a simile for two extreme views. The "tiger as fifth" is taken to mean the five mental hindrances. These are: sense-desire (kāmacchanda), ill-will (vyāpāda), sloth and torpor (thīna-middha), restlessness and scruples (uddhacca-kukkucca) and skeptical doubt (vicikicchā).

[DLMBSFn-V296]

(DLMBS Commentary V296) In the city of Rājagaha there lived a woodcutter. One day he took he and his son went to the forest to cut some wood. On the way back they stopped by a cemetery and ate their meal. While they were eating, their two oxen wandered away from them. When they realized this, the father went to search for the oxen and told the son to stay with the cart. The father found the oxen on the city but by that time the city gates were closed and he could not leave the city.

The boy stayed outside by himself. He crawled under the cart and slept. At night, two spirits came and tried to frighten him. The boy cried, "I pay homage to the Buddha". The spirits immediately felt they had to protect the boy. One of them went to the palace of King Bimbisāra and brought the king's food tray full of food. The boy ate and then slept until morning. The spirits left a message for the king written on the food tray (but only the king could read it).

In the morning the king's servants started to look for the tray. Finally they found it with the boy. They thought he stole it therefore they took him to the king. The king found the note on the tray and realized that this case was not easy. The boy kept telling them his parents came to him in the sleep and fed him. The king then sent for his parents who said they slept at home.

The king decided and took all of them to see the Buddha. The Buddha explained what happened. The king then asked if mindfulness directed to the Buddha is the only way to guard against danger. The Buddha further explained by six verses (this one and the following five, DhP 297 - DhP 301) that mindfulness in general is the way to guard against danger.

[DLMBSFn-V297]

(DLMBS Commentary V297) The story for this verse is identical with the one for the previous verse (DhP 296) and the four following ones (DhP 298 - DhP 301).

Recollection of the qualities of the Buddha, Dharma and Sangha is one of the most favorite meditation subjects in the meditation of insight (vipassanā).

[DLMBSFn-V298](DLMBS Commentary V298) The story for this verse is identical with the one for the previous verses (DhP 296, DhP 297) and the following ones (DhP 299 - DhP 301).
[DLMBSFn-V299]

(DLMBS Commentary V299) The story for this verse is identical with the one for the previous verses (DhP 296, DhP 297 and DhP 298) and the following ones (DhP 300 and DhP 301).

This is perhaps the most important and most usual form of meditation - mindfulness of the body. We are trying to be mindful of all bodily movements, of breath, of every posture and intentions to move. There is one whole text in the Pali Buddhist Canon (Satipaṭṭhāna-sutta) dealing with this meditation.

[DLMBSFn-V300]

(DLMBS Commentary V300) The story for this verse is identical with the one for the previous verses (DhP 296, DhP 297, DhP 298 and DhP 299) and the following one (DhP 301).

Non-violence is also one very important factor in Buddhist meditation. Active non-violence is also called mettā (loving-kindness). We should practice the meditation of loving-kindness at the end of every meditation session.

[DLMBSFn-V301]

(DLMBS Commentary V301) The story for this verse is identical with the one for the previous verses (DhP 296 - DhP 300).

The forms of meditation described in the previous five verses are the most important in Buddhist practice. By following all of them, by devoting our minds to meditation day and night, we can truly hope to achieve the Awakenment and be free from suffering.

[DLMBSFn-V302]

(DLMBS Commentary V302) Once there was a big festival in Vesāli. The city was lit up and full of happy people, everybody was singing and dancing. A young monk in the monastery saw the festival from a distance and felt dissatisfied with his life as a monk. He complained aloud that he has the worst lot in the whole world. At that instant, a guardian spirit appeared and told the monk that as those in hells envy those in heaven, so do people from the city envy the monks in the forest. The monk realized the truth.

In the morning he told this story to the Buddha, who admonished him with this verse, further adding that the monk should reflect on the impermanence and pain in the lives of all beings.

[DLMBSFn-V303]

(DLMBS Commentary V303) Venerable Sāriputta had a lay disciple named Citta. Although he was not a monk he attained the third level of Awakenment. Once he came to Sāvatthi in order to pay his respects to the Buddha. He came with a caravan, many carts loaded with food and other goods. He stayed in the monastery many days, continually making offerings to the Buddha and monks. But still his goods did not diminish one bit.

The day before he had to leave for his hometown, Citta offered all of his goods to the Community. But his carts were immediately full again! The gods filled them up with various priceless things. Venerable Ānanda reported this to the Buddha. He replied with this verse, saying that somebody as Citta will be revered wherever he goes.

[DLMBSFn-V304]

(DLMBS Commentary V304) Anātha Piṇḍika and Ugga both studied under the same teacher while they were young. Later Anātha Piṇḍika had a daughter and Ugga had a son. When the children grew up, their parents arranged their marriage. The daughter of Anātha Piṇḍika, named Cūla Subhaddā went to live with her husband and parents-in-law.

Ugga and his family were not followers of the Buddha, but they were disciples of different ascetic school (called "naked ascetics", because the monks did not wear any clothes). Cūla Subhaddā told her mother-in-law about the Buddha and she was anxious to see him. She agreed to invite the Buddha for the almsfood the next day. Because the Jetavana monastery was far away, Cūla Subhaddā made the invitation only with her heart. But the Buddha knew and accepted the invitation.

At that day, Anātha Piṇḍika went to the monastery and invited the Buddha to have almsfood in his house the next day. But the Buddha replied that he had already accepted Cūla Subhaddā's invitation. Anātha Piṇḍika asked how was it possible if his daughter lived so far away. The Buddha replied with this verse, saying that the good ones can be seen and heard from far away.

The next day, the Buddha with many monks went to the house of Ugga. After the meal, he delivered a discourse. The whole Ugga's family became followers of the Buddha.

[DLMBSFn-V305](DLMBS Commentary V305) Venerable Ekavihāri used to live alone, eat alone and meditating in solitude. He did not like to keep company of other monks. Some monks did not understand why he did so and reported the matter to the Buddha. The Buddha praised Ekavihāri and spoke this verse about how good it is for a monk to concentrate on meditation in seclusion.

校註:

[NandFn21-01]

〔校註21-001〕 高顯如雪山

說明:原版注釋正確;偈頌正文誤植也。

[NandFn21-02](1, 2, 3, 4, 5, 6) 〔Nanda 校註21-02〕 請參《法句經故事集》,二十一~五、 男孩和眾多的神祇 (偈 296~301)。
[LChnFn22-01]〔註22-01〕 下二頌連貫。
[LChnFn22-02]〔註22-02〕 「孤沙」(Kusa),香草的名字。
[MettFn22-01]

〔明法尊者註22-01〕 佛陀的僧團日見壯大,受到敬愛、敬重、尊敬與供養。相對的,外道所受的尊敬與供養減少,於是他們找來孫陀利(Sundarī),要她表現好像與佛陀私通。後來,外道顧用殺手,殺害她,把她的屍體埋在祇園精舍附近,並放出風聲孫陀利失蹤,並報告國王,經過搜查,結果在祇園精舍附近找到屍體。國王經過調查發現真兇。因此事件,佛陀了此偈。

PS: 請參《法句經故事集》,二十二~一、 陷害佛陀的陰謀 (偈 306)。

[MettFn22-02]

〔明法尊者註22-02〕 大目犍連尊者與勒叉那尊者下山時,大目犍連尊者見到骷髏鬼,而微笑。此餓鬼原在迦葉佛時為比丘作惡多端,他們已在地獄受苦十萬年之久,現在尚有殘餘業報,感受自體之苦。(cf. V iii90 → Vin.Pārā.III,107.ff.;S.19.1~21.)

PS: 請參《法句經故事集》,二十二~二、 自食惡果的人 (偈 307)。

[MettFn22-03]

〔明法尊者註22-03〕 毘舍離(Vesāli)發生饑荒,某些比丘為了有足夠的食物,他們互相讚嘆證到上人法(聖果),所以得到豐富的食物供養。佛陀因此制定︰若妄稱證得上人法者,犯波羅夷罪(失去比丘身份的罪)。(Vin iii90 → Pārā.III,87.ff)

PS: 請參《法句經故事集》,二十二~三、 假裝已經證得聖果的比丘 (偈 308)。

[MettFn22-04](1, 2)

〔明法尊者註22-04〕 纖磨(Khemaka)是美男子,給孤獨長者的侄子,多次犯邪淫,有三次被抓到,因為國王敬重給孤獨長者,所以每次譴責之後,就放過他。給孤獨長者帶纖磨去見佛陀,佛陀跟纖磨說邪淫的後果嚴重。

PS: 請參《法句經故事集》,二十二~三、 假裝已經證得聖果的比丘 (偈 309~310)。

[MettFn22-05]〔明法尊者註22-05〕 孤沙 :Kuso,一種香茅草,其草葉有刺。
[MettFn22-06](1, 2, 3)

〔明法尊者註22-06〕 有位比丘向另一位比丘懺悔砍草(tiṇaṁ chinditvā)的惡作行為,但那位比丘不在意此事,甚至自己用雙手拔草。當佛陀告誡他時,他才明白,身為比丘,要克制身口意。(cf. S.2.8./i.49)

PS: 請參《法句經故事集》,二十二~五、 固執的比丘 (偈 311~313)。

[MettFn22-07]〔明法尊者註22-07〕 不作惡業勝 ︰Akataṁ(已不作) dukkaṭaṁ(惡作) seyyo(勝)。DhA.CS:pg.2.303.︰ dukkaṭanti sāvajjaṁ apāyasaṁvattanikaṁ kammaṁ.( 惡作 ︰有過失的,涉及惡趣的業。)
[MettFn22-08]

〔明法尊者註22-08〕 從前,有一位嫉妒心重的婦女,發現丈夫和女僕私通。她將該女僕手腳綁起來,割掉她的耳朵和鼻子,並且關在密室裡。然後,她陪同丈夫到祇樹給孤獨園。他們出發後不久,這女僕的來訪的親戚,進門之後,發現有機竅,找到女傭,就將她鬆綁,並帶她到給孤獨園去。她更站在群眾當中,讓大眾親眼目睹她家女主人的殘酷手段。佛陀因此說:「犯惡行,以為‘別人不知道我的惡行’,小惡都不應作,但善行可以悄悄的做。遮掩作壞事,作了會懊悔,而善行只會帶來喜悅。」 (cp. Dhp. 068 ; cf. S.2.8./I,49.)

PS: 請參《法句經故事集》,二十二~六、 嫉妒心重的女人折磨女傭 (偈 314)。

[MettFn22-09]

〔明法尊者註22-09〕 一群比丘在邊境的村落雨安居,第一個月村民很照顧他們,第二個月該村被搶劫,之後,村民因此就無法妥善照顧他們。雨安居後,當他們到祇樹給孤獨園向佛陀請安,也報告雨安居的困境。世尊因此說了此偈。 (cf. A iv228)

PS: 請參《法句經故事集》,二十二~七、 自求多福的比丘 (偈 315)。

[MettFn22-10](1, 2)

〔明法尊者註22-10〕 裸形外道用布遮缽(防灰塵及眾生),卻不用布遮身。世尊因此說了此偈。

PS: 請參《法句經故事集》,二十二~八、 觀念錯誤的裸形外道 (偈 316~317)。

[MettFn22-11](1, 2)

〔明法尊者註22-11〕 外道信徒不希望他們的孩子和佛教徒的孩子在一起,某次因緣,佛陀要這些孩子進來,講法給他們聽,後來他們的父母知道了,說「他們毀了的話」,有佛教信仰的鄰居聽到,過來跟他們談佛法,他們才開始到給孤獨園聞法,對三寶有信心。 (Dhp. 318 cp. Dhp. 316 )

PS: 請參《法句經故事集》,二十二~九、 孩童拜訪佛陀 (偈 318~319)。

[dhp-a-311-note](1, 2, 3) 「孤沙草」: kusa grass, 香草的名字。
[dhp-a-315-note]例如佛陀出現世間,與人共修,健康的身體,擁有正見等。
[NāradaFn22-01](Ven. Nārada 22-01) Saṅkassaraṃ = to think or remember with suspicion.
[NāradaFn22-02](Ven. Nārada 22-02) The birth of a Buddha, a congenial habitation, a healthy body, the possession of right views, etc.
[NāradaFn22-03](Ven. Nārada 22-03) Nigaṇñha, literally, "free from ties or bonds" is the term applied to Jaina ascetics, who, according to this story, cover their pudenda. Acelaka ascetics wander completely naked.
[NāradaFn22-04](Ven. Nārada 22-04) Avajja means right belief and vajja means wrong belief.
[VaradoFn-V315](Ven. Varado V.315) Verse 315: "Do not miss the opportunity (khano)". PED (khano): opportunity, as well as moment.
[DLMBSFn-V306]

(DLMBS Commentary V306) The Buddha had many followers. Some of them had been disciples of other teachers and came to the Buddha after hearing and realizing the Dharma. The other teachers did not much like this and some of them came up with a plan.

They instructed a young woman named Sundarī to make it appear as if she had an affair with the Buddha. In the evening, she would go in the direction of the monastery and in the morning return from that direction to the city. To anyone interested she would say that she is the Buddha's mistress. Then the plotters hired some killers to kill Sundarī and dumped her body near the Buddha's monastery.

The body was found and the plotters started to go around the city, saying that not only the Buddha had a mistress; he also killed her when the fact became known. The Buddha remained calm, he just replied with this verse.

The king decided to investigate the matter further. Thus his men learned about the hired killers. When these were arrested, they admitted to being hired by the evil plotters. They were made to go around the city, proclaiming their own crime and the Buddha's complete innocence in the matter. The fame of the Buddha was much enhanced and he had even more followers than before.

[DLMBSFn-V307]

(DLMBS Commentary V307) Venerable Moggallāna once saw a group of hungry spirits (peta). When he returned to the monastery, he asked the Buddha about the spirits. The Buddha said that these were monks a long time ago. But they did not pay any attention to their spiritual development and committed a lot of evil deeds. Because of that, they were suffering in hell for a long period of time and now were still reborn in a woeful state.

The Buddha then added this verse, saying that if a monk does not take the monkshood seriously, he can expect bad results.

[DLMBSFn-V308]

(DLMBS Commentary V308) Once there was a famine. In order to have enough food, some monks pretended in front of lay followers that they have attained Arahantship. The lay followers offered them only the best food, leaving almost nothing for themselves.

At the end of the Rain Retreat, the monks went to see the Buddha. Whereas all the other monks were pale and undernourished, this group was very healthy and fat. The Buddha asked them how that was possible. They told him what happened. The Buddha spoke this verse, saying that for a monk to pretend some level of attainment was one of the worst things to do.

[DLMBSFn-V309](DLMBS Commentary V309) The famous benefactor Anātha Piṇḍika had a nephew named Khema. He was not only very rich, but also very handsome. Women fell attracted to him and Khema committed adultery often. He was caught several times, but the king did not take any actions against him, out of respect for his uncle. When Anātha Piṇḍika found out, he took Khema to see the Buddha. The Buddha spoke this verse (and the following one, Dhp 310) enumerating the bad results of adultery. Khema changed his behavior and observed the code of morality, the Five Precepts.
[DLMBSFn-V310](DLMBS Commentary V310) The story for this verse is identical with the one for the previous verse (DhP 309).
[DLMBSFn-V311]

(DLMBS Commentary V311) There was a monk who once unintentionally cut of some plants. He felt very remorseful and confessed to another monk his offence. This second monk just laughed at him, saying that cutting of plants is only a very minor offence. To show, what he felt about it, this monk started to uproot plants around him.

When the Buddha heard about this, he advised this monk by this verse (and two following one, DhP 312 and DhP 313) not to think little of minor rules. Plants are also living beings and should not be destroyed without reason. At first, the monk was obstinate, but later he realized the importance of the monk's precepts. Thereafter he followed the moral code strictly and practiced the meditation diligently. Later he attained the Arahantship.

[DLMBSFn-V312]

(DLMBS Commentary V312) The story for this verse is identical with the one for the previous verse (DhP 311) and the following one (DhP 313).

Again, we are reminded, that the life of a monk is not easy. We should not think it to be very undemanding. This life is very difficult and full of hardships. A monk must endure them all, without trying to bend the rules of monastic conduct. Only then will the monastic life bear the ultimate fruit - the attainment of Arahantship.

[DLMBSFn-V313]

(DLMBS Commentary V313) The story for this verse is identical with the one for the previous two verses (DhP 311, DhP 312).

When one becomes a monk, it is because "there is something to be done". The task is - the complete liberation from the cycle of rebirths. All the energy should be applied to this task. If a monk is lax, there is no progress possible. The only result will be "heaping up" of more and more "dust" - hindrances and obstacles on the way to this final goal.

[DLMBSFn-V314]

(DLMBS Commentary V314) In Sāvatthi there lived a very jealous woman. She found out that her husband was having an affair with her maid. So one day she tied up the maid, cut off her ears and nose and locked her up in a room. Then she accompanied her husband to the Jetavana monastery.

The relatives of the maid immediately found out what happened. They freed her and took her to see the Buddha. The maid told the whole congregation (where the woman with her husband were also present) what had happened. The Buddha admonished the woman with this verse, saying that it is better not to do any kind of evil, not even in secret - because everything will be known at the end. The woman realized her mistakes and strove to uproot her jealousy.

[DLMBSFn-V315]

(DLMBS Commentary V315) Some monks were staying at the border city. At the beginning the people of the city took good care of them and provided them with all the necessities. But later some bandits attacked the city, plundered it and took many citizens away. As a result, the city had to be rebuilt and the people did not have enough to look after the monks as much as before.

After some time, the monks went to see the Buddha and told him the story. The Buddha told them they should not be greedy and be satisfied with a little. He further admonished them with this verse, saying that just like the citizens guarded their city, so a monk should be always on guard and practice earnestly.

[DLMBSFn-V316]

(DLMBS Commentary V316) A group of monks once saw some naked ascetics on their almsround. They were naked but they had their bowls covered with a piece of cloth. The monks remarked that perhaps they should put the cloth on the front part of the body. The naked ascetics retorted that they cover their bowls because they do not want insect and miniature life-form to enter the bowl and be killed by them later.

The monks returned to the monastery and told the story to the Buddha. The Buddha reacted with this verse (and the following one, DhP 317), saying that one who is ashamed of what is not shameful, but not ashamed of a shameful thing, surely will undergo a bad rebirth.

[DLMBSFn-V317]

(DLMBS Commentary V317) The story for this verse is identical with the one for the preceding verse (DhP 316).

We should be ashamed and afraid of things that are truly bad. Causing suffering to others in any way is bad and we should be always ashamed and afraid of doing so.

On the other hand, being afraid and ashamed of something that is not bad at all (as for example the naked ascetics from the story) will not help us in any way on the road to the Awakenment. Thus we will only accumulate demerit and suffer a bad rebirth in the next life.

[DLMBSFn-V318]

(DLMBS Commentary V318) All members of a certain family in Sāvatthi were followers of an ascetic. They did not want their children to mix with the Buddha's followers' children. They specifically forbade their children to go to the Jetavana monastery.

But once all the children were playing in the vicinity of the monastery and got thirsty. They asked one of their friends, whose parents were followers of the Buddha, to go to the monastery and bring them some water. The boy went inside and paid his respects to the Buddha. He told him about his friends who were not allowed to enter.

The Buddha invited the children in to have a drink and gave them a discourse. At the end, the children became his followers.

When they came home, they told their parents what happened. The parents were very angry and accused their children of disloyalty. But the neighbors, who were the followers of the Buddha, were able to change their view gradually and before long the whole family converted to the Buddha's teaching.

When the Buddha heard about this, he spoke this verse (and the following one, DhP 319).

[DLMBSFn-V319]

(DLMBS Commentary V319) The story for this verse is identical with the one for the previous verse (DhP 318).

In order to ascertain a good future existence, both in this life and in the next one, we must always understand and distinguish right from wrong, good from bad. We also must use our understanding and insight to be able to decide which is which. Without this understanding we might choose wrongly and believe the good to be bad and vice versa. In this way, our future existence will not be good.


校註:

[NandFn22-01]〔校註22-01〕 原參考處無;而 Dhp. 316: 法句經:可羞不羞,非羞反羞,生為邪見,死墮地獄。可畏不畏,非畏反畏,信向邪見,死墮地獄T4,570b
[LChnFn23-01]〔註23-01〕 「信度 (Sindhu) 駿馬」,即印度河地方所產的駿馬。
[LChnFn23-02]〔註23-02〕 「矯羅」(Ku~njara) 象名。
[LChnFn23-03]〔註23-03〕 指涅槃。
[LChnFn23-04]〔註23-04〕 「財護」(Dhanapala)。
[LChnFn23-05]〔註23-05〕 象在發慾之期,從牠的顳(需+頁)分泌出一種臭液。這時牠的性情最難調制。
[LChnFn23-06]〔註23-06〕 故事說明此象如何思念牠的象母。意思是說我人應該孝順父母。
[LChnFn23-07]〔註23-07〕 指生死輪迴。
[CFFn23-01]〔敬法法師註23-01〕 51 註釋: 婆羅門 是已捨棄諸惡、修行圓滿的佛陀、辟支佛與弟子們。
[MettFn23-01]〔明法尊者註23-01〕 信度駿馬為優良 ︰在信度河(Sindhu辛頭河﹑印度河)地方出產好馬。DhA: Sindhavāti sindhavaraṭṭhe jātā assā.( 諸辛頭馬 :已被生在辛頭國的諸馬。)
[MettFn23-02]〔明法尊者註23-02〕 憍羅 (Kunjara)︰一頭象之名。
[MettFn23-03](1, 2, 3)

〔明法尊者註23-03〕 摩醯提利(Māgaṇḍiyā)是優填王的三個后妃之一,當她知道佛陀來到憍賞彌之後,派惡徒加以毀謗,阿難尊者建議佛陀到別的地方去,佛陀說到別的地方也可能受人毀謗。

PS: 請參《法句經故事集》,二十三~一、 佛陀忍受毀謗 (偈 320~322)。

[MettFn23-04]〔明法尊者註23-04〕 難到境地 :agataṁ disaṁ,指涅槃。
[MettFn23-05]〔明法尊者註23-05〕 泌液 ︰kaṭukapabhedano,分泌強烈的(體味)。象在發欲期,分泌體味(臭味)。
[MettFn23-06]

〔明法尊者註23-06〕 舍衛城中,有一位年老的婆羅門,他有八十萬財富,他分四十萬給四個結婚的兒子。後來,他的夫人去世了,他的兒子們勸他,把剩下的一半財產也全部分給他們,此後這老人分文不值。因為兒子媳婦不孝,老人從此流落街頭,拿著一缽一杖,前去找佛陀,佛陀就教他在大型聚會時,朗誦偈語 (S.7.14./I,176.)︰「我生子歡喜,我望子成就;他們與妻謀,趕我如趕豬;孽子看我衰,叫我爸.阿爸;子如夜叉形,捨棄我而去;如無用老馬,食物被拿走;長老乃子父,他家行乞食;若比不孝子,我的拐杖好;可趕走兇牛,也可趕兇狗;暗中作前導,涉深水作基;依拐杖威力,跌倒又爬起。」佛陀說,人若妥善照顧父母,可以得到功德。佛陀也講大象財護照顧父母的故事,財護被捕後,天天思念森林裡的父母。

PS: 請參《法句經故事集》,二十三~三、 父親與不肖的兒子們 (偈 324)。

[MettFn23-07]〔明法尊者註23-07〕 數入胎 :指生死輪迴。貪睡又貪食則更趨向於三惡道(畜生、餓鬼、地獄)。
[MettFn23-08]

〔明法尊者註23-08〕 這是憍薩羅國波斯匿王食量過多的故事。故事與第204偈同。

PS: 請參《法句經故事集》,二十三~四、 飲食節制 (偈 325)。 另請參《法句經故事集》,十五~六、 飲食要節制 ( 偈 204 ) 的故事。

[MettFn23-09]

〔明法尊者註23-09〕 憍薩羅國王的一頭大象波梨耶(Pāveyyaka)老了的時候,某次陷入泥沼,國王找馴象師來幫忙,馴象師要人奏戰鼓,波梨耶聞聲大振,脫離困境。

PS: 請參《法句經故事集》,二十三~六、 隨著鼓聲起舞的老象 (偈 327)。

[MettFn23-10](1, 2, 3)

〔明法尊者註23-10〕 憍賞彌比丘,因判定有罪、無罪意見不同而起諍論。故事與第6偈同。 (Dhp. 328~330 cf. M.III, 154; Dhp. 330 cf.61)

PS: 請參《法句經故事集》,二十三~七、 照顧佛陀的大象 (偈 328~330)。 另參《法句經故事集》,一~五、 憍賞彌諍論不休的比丘們 ( 偈 006 ) 的故事。

[MettFn23-11]〔明法尊者註23-11〕 沙門、聖人 (brahmañña婆羅門)︰指佛陀、辟支佛、阿羅漢。
[MettFn23-12](1, 2, 3)

〔明法尊者註23-12〕 佛陀住喜瑪拉雅山時,發現當地受暴君統治,心想是否有法王子可以來統治,魔波旬慫恿佛陀當國王。佛陀說此偈。 (Dhp. 328~330 cf. M.III,154.)

PS: 請參《法句經故事集》,二十三~八、 魔波旬企圖慫恿佛陀 (偈 331~333)。

[dhp-a-322-note](1, 2, 3) 印度河地區出產的駿馬。
[dhp-a-322-note2](1, 2, 3) 大象名。
[dhp-a-324-note]「財護」為象名。
[dhp-a-324-han-note]譯者註:佛陀說此法句告誡世人應該孝順父母。
[dhp-a-332-note](1, 2, 3) 「聖者」:指佛陀、阿羅漢...等。
[NāradaFn23-01](Ven. Nārada 23-01) Dantena by sense-control.
[NāradaFn23-02](Ven. Nārada 23-02) Sudantena by the development of the Noble Path.
[NāradaFn23-03](Ven. Nārada 23-03) Sahāyatā. By this term are meant morality, austere practices, insight, Paths, Fruits and Nibbāna. (Commentary) See v. 61.
[NāradaFn23-04](Ven. Nārada 23-04) Matteyyatā does not mean motherhood or "to have a mother". The Commentarial explanation is good conduct (sammā-pañipatti) towards the mother, that is, ministering to the mother. The other terms are similarly explained.
[NāradaFn23-05](Ven. Nārada 23-05) The Buddha, the Arahants, and so on.
[ThaniSFn-V324](Ven. Thanissaro V. 324) DhpA: Dhanapalaka was a noble elephant captured for the king of Kasi. Although given palatial quarters with the finest food, he showed no interest, but thought only of the sorrow his mother felt, alone in the elephant wood, separated from her son.
[ThaniSFn-V329-330](1, 2) (Ven. Thanissaro V. 329-330) DhpA: The bull elephant named Matanga, reflecting on the inconveniences of living in a herd crowded with she-elephants and young elephants — he was pushed around as he went into the river, had to drink muddied water, had to eat leaves that others had already nibbled, etc. — decided that he would find more pleasure in living alone. His story parallels that of the elephant in AN 9.40 and elephant the Buddha met in the Parileyyaka Forest (Mv X.4.6-7).
[DLMBSFn-V320](DLMBS Commentary V320) The queen Māgandiya, the wife of the king Udena of Kosambi hated the Buddha. When he came to Kosambi, she hired some villains who followed the Buddha and abused him. Venerable Ānanda suggested that the Buddha should just leave Kosambi and go elsewhere, but the Buddha replied with this verse (and the following two, DhP 321 and Dhp 322), saying that he will endure the abuse patiently.
[DLMBSFn-V321]

(DLMBS Commentary V321) The story for this verse is identical with the one for the previous verse (DhP 320) and the following one (DhP 322).

A tamed elephant is very valuable: it is an important symbol of the king. The king is driven all around the city on a tamed elephant. The tamed elephant is the best of all elephants.

In the same way, one who "tamed" oneself is always the best of people. From the self-control begins the way to the Awakenment. Therefore, to show constraint when being abused is a very good training for those aspiring to the highest goal.

[DLMBSFn-V322]

(DLMBS Commentary V322) The story for this verse is identical with the one for the previous two verses (DhP 320 and DhP 321).

People of all regions in all times always desired to own thoroughbred and tamed animals. In this verse we are told that someone who tamed himself is to be praised even more.

[DLMBSFn-V323]

(DLMBS Commentary V323) A group of monks once saw an elephant trainer trying to subdue an elephant. The trainer could not succeed in any way he tried. One monk used to be an elephant trainer himself so he explained to the trainer how he should proceed. The elephant was then tamed very quickly.

When the monks returned to the monastery, they reported this story to the Buddha. The Buddha admonished the monk with this verse, saying that he should first tame himself. Only in this way will he be able to reach the Nirvana. Taming elephants will not help him one little bit in pursuing this goal.

[DLMBSFn-V324]

(DLMBS Commentary V324) In Sāvatthi there lived a rich Brahmin. When his wife died, he gave all his wealth to his sons. After that his sons did not care about him at all. He was left penniless and reduced to begging. He went to the Buddha and asked for advice.

The Buddha told him to tell his story wherever there was a large gathering of people. So the Brahmin went to the meeting of all the Brahmins from Sāvatthi (where his sons were also present) and told his story. People in the crowd got very angry and his sons were embarrassed.

From that time on, they took very good care of their father. The Brahmin was receiving four food-trays every day and he gave two of them to the Buddha in alms. After a time, the Buddha got invited to the house of the eldest son and there he spoke this verse: although Dhanapala was tied up in captivity, he still remembered his parents in the forest.

[DLMBSFn-V325]

(DLMBS Commentary V325) The king Pasenadi of Kosala once went to see the Buddha just after finishing an opulent meal. As a result, he was feeling drowsy and sleepy, could not concentrate on the Buddha's words and almost fell asleep. He apologized to the Buddha and told him about his heavy meal.

The Buddha replied with this verse, saying that overeating creates discomfort. The king acted accordingly, ate less and became much healthier and more active.

[DLMBSFn-V326]

(DLMBS Commentary V326) Sānu was a young sāmanera (novice). Once he recited the teaching and at the end he made dedication of merit to his parents. A spirit, who had been his mother in a previous existence, heard that and shared his merit. As a result, she was much respected amongst other spirits and gods.

But Sānu grew up and was dissatisfied with his life as a monk. He went to see his mother (in the present existence) and told her he decided to leave the Order. His mother tried to persuade him not to do so, but he was firm. The spirit also overheard this; possessed the young man's body so that he started rolling on the floor. People gathered and then spoke out about the advantages of the life of a monk. If Sānu were to disrobe, he would not reach the Awakenment. Then the spirit left.

After this experience Sānu decided to continue in the quest for the ultimate goal. He went back to the monastery and was fully ordained as a bhikkhu (monk). The Buddha wanted to help him and so he spoke this verse, guiding Sānu to control his mind. Sānu reflected on the message and later attained the Arahantship. He even became a very famous and revered teacher.

[DLMBSFn-V327]

(DLMBS Commentary V327) There was an elephant that was very strong when young, but as he got old, he became weak. Once he went to a pond and got stuck in the mud. The king sent some elephant trainers to help him. They started to beat the battle-drums. When the elephant heard them, his spirit rose and he freed himself from the mud.

When the Buddha heard about this, he spoke this verse, saying that just as the elephant pulled himself out of mud, so we must pull ourselves from the mud of defilements and suffering.

[DLMBSFn-V328]

(DLMBS Commentary V328) The monks in the city of Kosambi once quarreled about some trivial matter. This led to a terrible dispute. Even the Buddha was not able to appease the quarrelling monks. So the Buddha left them and went to the forest to stay alone.

After some time the monks cooled down and they realized their mistake. Therefore they went to the forest to find the Buddha and ask for his forgiveness. The Buddha told them this verse (and the following two, DhP 329 and DhP 330) to emphasize the value of a true friendship.

[DLMBSFn-V329]

(DLMBS Commentary V329) The story for this verse is identical with the one for the previous verse (DhP 328) and for the following verse (DhP 330).

If one does not find a good and worthy friend, it is better to be alone than to associate with bad people. Good friends are very important, because they can teach and guide us and set a good example worthy of following.

[DLMBSFn-V330]

(DLMBS Commentary V330) The story for this verse is identical with the one for the two previous verses (DhP 328 and DhP 329).

Companionship with a fool is very stressful. We cannot change the fool's ways, because a fool is a fool and does not realize hi foolishness. We are even in danger of becoming fools ourselves, if we lose control and start to learn from the fool. Therefore it is far better to be alone and to concentrate solely on our mental development and on reaching the Awakenment.

[DLMBSFn-V331](DLMBS Commentary V331) The Buddha was once thinking about how so many people were ill-treated by evil rulers. He tried to think up some way to convince the kings to rule wisely. Māra then tried to entice the Buddha to become a king himself. But the Buddha replied him with this verse (and the two following ones, DhP 332 and DhP 333), saying that their teachings were quite different and it was impossible for Māra to influence him to become a king.
[DLMBSFn-V332]

(DLMBS Commentary V332) The story for this verse is identical with the one for the previous verse (DhP 331) and the following one (DhP 333).

Filial love towards one's parents is (or should be) one of the basic foundations of our society even now, not to speak of the Buddha's times, when it was actually a crime not to look after one's parents (see the story for the verse in DhP 324). In this verse, the Buddha says that being a monk and reaching the state of a true Brahmin (which equals attaining the Awakenment) is as important as to love one’s parents. Maybe even more important - if we are able to reach Awakenment while our parents are still alive, we can teach them and help them on their own way towards this goal.

[DLMBSFn-V333]

(DLMBS Commentary V333) The story for this verse is identical with the one for the two previous verses (DhP 331 and DhP 332).

Virtue is the first and the most important factor that we must firmly establish before we start on the way towards the Awakenment. Abstaining from evil can of course be seen as a part of a moral life, but special emphasis is being put on this, because it is the first basic part of morality. Then there is trust, confidence that the way is truly leading towards the goal, that the methods described by the Buddha really work. And then can we start cultivating our minds in meditation in order to attain wisdom and achieve the Awakenment.


校註:

[NandFn23-01]

〔校註23-001〕 繫縛不入食

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。

[NandFn23-02]〔Nanda 校註22-02〕 請參《法句經故事集》,二十三~二、 人必須自我訓練 (偈 323)。
[NandFn23-03]〔Nanda 校註22-03〕 請參《法句經故事集》,二十三~五、 沙彌和前世母親的神祇 (偈 326)。
[LChnFn24-01]〔註24-01〕 「毗羅那」(Birana)草名。
[LChnFn24-02]〔註24-02〕 愛欲有三重:一、欲愛(Kamatanha),二、有愛(Bhavatanha--與常見有關之愛),三、非有愛(Vibhavatanha--與斷見有關之愛)。如是內六根--眼耳鼻舌身意之愛及外六塵--色聲香味觸法之愛合為十二;欲愛十二,有愛十二,非有愛十二,合為三十六。
[LChnFn24-03]〔註24-03〕 從六根門生。
[LChnFn24-04]〔註24-04〕 涅槃。
[LChnFn24-05]〔註24-05〕 離俗家而出家。
[LChnFn24-06]〔註24-06〕 出家復還俗。
[LChnFn24-07]〔註24-07〕 證涅槃。
[LChnFn24-08]〔註24-08〕 此頌保留法舫法師原譯。
[LChnFn24-09]〔註24-09〕 指貪著過去、未來及現在的五蘊。
[LChnFn24-10]〔註24-10〕 指阿羅漢。
[LChnFn24-11]〔註24-11〕 此後再沒有生死輪迴了。
[LChnFn24-12]〔註24-12〕 此二句 Niruttipadakovido 直譯為「通達詞與他句」。即指四無礙解(Catupaisambhida)--義(Attha),法(Dhamma),詞(Nirutti),辯說(Patibhana)(知字聚次第一句當指辯說無礙)。
[LChnFn24-13]〔註24-13〕 這是佛陀成道之後,從菩提場去鹿野苑的時候,在路上碰到一位異教徒的修道者--優波迦 (Upaka),問佛陀道:『你從誰而出家?誰是你的師父?你信什麼宗教』?於是佛陀答以此頌。
[MettFn24-01]〔明法尊者註24-01〕 毘羅 :Bīraṇa,岩蘭草、須芒草(Andropogon muricatum)。味道帶點青苔 味,屬於越陳越香的精油。原產地印度稱為「Khas-khas」,所謂「鎮定之油」。它能平和心情,穩定情緒,對付緊張,壓力造成的失眠。
[MettFn24-02](1, 2, 3, 4)

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

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

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

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

PS: 請參《法句經故事集》,二十四~二、 業報 (偈 338~343)。

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

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

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

[MettFn24-08](1, 2)

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

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

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

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

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

[MettFn24-11](1, 2)

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

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

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

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

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

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

[MettFn24-14]

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

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

[MettFn24-15]

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

PS: 請參《法句經故事集》,二十四~十、 帝釋的請求 (偈 354)。

[MettFn24-16]

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

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

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

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

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

[dhp-a-335-note](1, 2, 3, 4) 「毘羅草」:草名。
[dhp-a-340-note](1, 2, 3, 4, 5, 6) 以譬喻貪欲如同蔓草,經由六根,染著六塵。
[dhp-a-346-note](1, 2) 指對珠寶、裝飾、兒女、妻子的貪愛。
[NāradaFn24-01]

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

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

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

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

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

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

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

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

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

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

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

[DLMBSFn-V334]

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

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

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

[DLMBSFn-V335]

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

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

[DLMBSFn-V336]

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

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

[DLMBSFn-V337]

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

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

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

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

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

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

[DLMBSFn-V340]

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

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

[DLMBSFn-V341]

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

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

[DLMBSFn-V342]

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

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

The five big fetters are:

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

The five small fetters are:

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

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

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

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

[DLMBSFn-V345]

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

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

[DLMBSFn-V346]

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

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

[DLMBSFn-V347]

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

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

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

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

[DLMBSFn-V348]

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

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

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

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

[DLMBSFn-V349]

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

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

[DLMBSFn-V350]

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

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

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

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

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

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

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

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

[DLMBSFn-V355]

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

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

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

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

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

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

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

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


校註:

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

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

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

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

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

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

[MettFn25-02]

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

PS: 請參《法句經故事集》,二十五~二、 比丘殺死大雁鳥 (偈 362)。

[MettFn25-03]

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

PS: 請參《法句經故事集》,二十五~三、 比丘應該慎言 (偈 363)。

[MettFn25-04]

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

PS: 請參《法句經故事集》,二十五~四、 尊重佛陀的方法 (偈 364)。

[MettFn25-05](1, 2)

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

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

[MettFn25-06]

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

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

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

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

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

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

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

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

[MettFn25-14](1, 2)

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

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

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

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

PS: 請參《法句經故事集》,二十五~十二、 沙彌顯神通 (偈 382)。

[dhp-a-368-note](1, 2, 3, 4, 5, 6, 7, 8, 9) Nanda 補註:此偈頌,〝佛陀教育基金會〞改譯為:「 心懷慈悲, 法喜充滿的比丘, 證得清涼心和安樂(涅槃), 涅槃是諸行解脫的究竟法喜。 (偈368)」;果儒法師則改為:「心懷慈悲、好樂佛陀教法的比丘,證得寂靜涅槃,和諸行解脫境界。」 ( PDF )
[dhp-a-369-note](1, 2, 3, 4, 5, 6, 7, 8, 9) 舟喻色身,水喻心中的邪惡思想。Nanda 補註:「舟喻色身」,原譯著為「空喻色身」,今依「 註解書 」修訂。
[dhp-a-370-note](1, 2, 3, 4, 5, 6, 7, 8, 9) 有四瀑流--欲瀑流、有瀑流、見瀑流和無明瀑流。五著:貪、瞋、癡、慢與邪見。
[dhp-a-373-note](1, 2, 3, 4, 5, 6, 7, 8, 9) 指八定:四色定和四無色定。
[NāradaFn25-01](Ven. Nārada 25-01) Bhikkhu is exclusively a Buddhist term. "Mendicant monk" may be suggested as the best English equivalent.
[NāradaFn25-02](Ven. Nārada 25-02) That is, in all senses, literally, everywhere.
[NāradaFn25-03](Ven. Nārada 25-03) Here the Pali term ajjhatta, literally, personal, refers to the subject of meditation.
[NāradaFn25-04](Ven. Nārada 25-04) Manta here means wisdom.
[NāradaFn25-05](Ven. Nārada 25-05) Samādhi, both mundane and supramundane concentration.
[NāradaFn25-06](Ven. Nārada 25-06) Having developed the third and fourth jhānas (ecstasies) with mettā (loving-kindness) as the object of meditation.
[NāradaFn25-07](Ven. Nārada 25-07) That is, Nibbāna.
[NāradaFn25-08](Ven. Nārada 25-08) The boat resembles the body, water resembles bad thoughts.
[NāradaFn25-09](Ven. Nārada 25-09) They are the five fetters (orambhāgiya saṃyojana) that pertain to this shore - namely: self-illusion (sakkāyadiññhi), doubt (vicikicchā), indulgence in (wrongful) rites and ceremonies (sīlabbataparāmāsa), sense-desire (kāmarāga), and hatred (pañigha).
[NāradaFn25-10](Ven. Nārada 25-10) They are the five fetters that pertain to the Farther Shore (uddhambhāgiyasaṃyojana), namely: attachment to the Realms of Form (rūparāga), attachment to the Formless Realms (arūparāga), conceit (māna), restlessness (uddhacca), and ignorance (avijjā).
[NāradaFn25-11](Ven. Nārada 25-11) Namely: confidence (saddhā), mindfulness (sati), effort (viriya), concentration (samādhi), and wisdom (pa¤¤ā). These five factors have to be cultivated if one desires to destroy the fetters.
[NāradaFn25-12](Ven. Nārada 25-12) See note under v. 342.
[NāradaFn25-13](Ven. Nārada 25-13) Amānusī ratī = the eight Attainments (aññhasamāpatti), the four Rūpa Jhānas and the four Arūpa Jhānas.
[NāradaFn25-14](Ven. Nārada 25-14) As it leads to Nibbāna.
[NāradaFn25-15](Ven. Nārada 25-15) Pātimokkha which deals with the rules that a bhikkhu is bound to observe.
[NāradaFn25-16](Ven. Nārada 25-16) Pañimaṃsetha attanā in some books
[BudRkFn-v370](Ven. Buddharakkhita (v. 370) The five to be cut off are the five "lower fetters": self-illusion, doubt, belief in rites and rituals, lust and ill-will. The five to be abandoned are the five "higher fetters": craving for the divine realms with form, craving for the formless realms, conceit, restlessness, and ignorance. Stream-enterers and once-returners cut off the first three fetters, non-returners the next two and Arahants the last five. The five to be cultivated are the five spiritual faculties: faith, energy, mindfulness, concentration, and wisdom. The five bonds are: greed, hatred, delusion, false views, and conceit.
[BudRkFn-v374](Ven. Buddharakkhita (v. 374) See note 17 (to v. 202).
[ThaniSFn-V360-361](1, 2) (Ven. Thanissaro V. V360-361) See note 7-8.
[ThaniSFn-V363](Ven. Thanissaro V. 363) "Counsel": In the context of Indian literary theory, this is the meaning of the word manta, which can also mean "chant." The literary context seems to be the proper one here.
[ThaniSFn-V368](Ven. Thanissaro V. 368) "Stilling-of-fabrications ease": the true ease and freedom experienced when all five aggregates are stilled.
[ThaniSFn-V369](Ven. Thanissaro V. 369) DhpA: The boat = one's own personhood (atta-bhava, the body-mind complex); the water that needs to be bailed out = wrong thoughts (imbued with passion, aversion, or delusion).
[ThaniSFn-V370](Ven. Thanissaro V. 370) DhpA: Cut through five = the five lower fetters that tie the mind to the round of rebirth (self-identity views, uncertainty, grasping at habits & practices, sensual passion, irritation); let go of five = the five higher fetters (passion for form, passion for formless phenomena, conceit, restlessness, ignorance); develop five = the five faculties (conviction, persistence, mindfulness, concentration, discernment); five attachments = passion, aversion, delusion, conceit, views.
[ThaniSFn-V381](Ven. Thanissaro V. 381) See note 368.
[DLMBSFn-V360](DLMBS Commentary V360) In Sāvatthi there were five monks who practiced restraint over just one of the senses. All of them claimed that they alone practiced the most important and difficult type of restraint. They quarreled for a long time and could not agree. Finally they went to ask the Buddha, who answered them with this verse (and the following one, DhP 361), saying that one must control all senses in order to reach the Awakenment.
[DLMBSFn-V361]

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

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

[DLMBSFn-V362]

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

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

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

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

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

[DLMBSFn-V365]

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

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

[DLMBSFn-V366]

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

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

[DLMBSFn-V367]

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

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

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

[DLMBSFn-V368]

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

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

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

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

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

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

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

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

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

The five things to be cultivated are:

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

The five attachments are:

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

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

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

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

[DLMBSFn-V372]

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

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

[DLMBSFn-V373]

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

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

[DLMBSFn-V374]

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

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

[DLMBSFn-V375]

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

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

[DLMBSFn-V376]

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

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

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

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

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

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

[DLMBSFn-V380]

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

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

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

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

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


校註:

[NandFn25-01]

〔校註25-001〕 比丘入屏處

說明:原版注釋正確;偈頌正文誤植也。

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

[dhp-a-384-note]「彼岸」即涅槃。
[dhp-a-385-note]真正的阿羅漢不執著於「我」與「我所」,所以沒有內外六塵。
[dhp-a-394-note]印度有些外道用鹿皮作坐具或做衣服穿。
[dhp-a-395-note]糞掃衣:出家人撿拾別人丟掉的碎布,洗乾淨後,聯綴成袈裟。
[dhp-a-396-note](1, 2) 此處的婆羅門指的是有修持的人。
[dhp-a-396-note2]此處的婆羅門指的是種姓上的婆羅門,與修持境界無關。
[dhp-a-398-note]「皮帶」:瞋恚。「韁」:貪愛。「繩」:六十二邪見。「附屬物」:潛伏的習性,舊譯作隨眠,共有七種。「門閂」:無明。
[dhp-a-400-note]阿羅漢棄絕所有的貪愛,不再輪迴,所以是最後身。
[dhp-a-413-note2]Nanda 補註:原譯著「瑕疪」為「瑕疵」之誤植。
[dhp-a-420-note](1, 2) 「乾闥婆」:天的一種。
[dhp-a-422-note]:印度人以為在恆何中沐浴,就可消除罪業,但此處佛陀的意思是說內心沒有垢穢。
[dhp-a-422-note2]

本文為接續 十三~十、「 供養比賽 」的故事 Dhp. 177 。

鴦掘魔尊者的故事也請參考十三~六、「 證聖果的殺人兇手 」 Dhp. 173 。

[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 )