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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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]

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(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]
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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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]
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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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( 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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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(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 來看言個世界,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(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(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(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(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(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(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