法句經 (整部) 多譯本對讀(段層次) Dhammapada (Dhp.)
- 本對讀包含下列 個版本:
- 巴利原典 (PTS) [1]
- 巴利原典 (CSCD) [2]
- 漢譯(了參 法師 譯, 文言文版) [3]
- 漢譯(敬法 法師 譯, 白話文版) [4]
- 漢譯(周金言 譯, 白話文版) [13]
- 漢譯(相當之古漢譯對應經典) [5]
- 英譯(Translated from the Pali by Ven Nārada Thera) [6]
- 英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita) [7]
- 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu) [8]
- 英譯(Translated from the Pali by Ven. Varado Bhikkhu) [9]
- 英譯(Translated from the Pali by Friedrich Max Müller) [10]
- 英譯(Cited from DLMBS) [12]
- 巴利註解漢譯 [11]
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) |
---|---|---|---|---|---|
|
|
|
|
|
|
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) |
---|---|---|---|---|---|
|
|
|
|
|
|
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) |
---|---|---|---|---|---|
|
|
|
|
|
|
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) |
---|---|---|---|---|---|
|
|
|
|
|
|
25_Bhikkhuvaggo (Dhp.360-382) | 26_Brāhmaṇavaggo (Dhp.383-423) |
---|---|
|
|
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):
巴利原典 (PTS) [1] |
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. 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 |
漢譯(周金言 譯, 白話文版) [13] | 第一品--雙品 |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] | Dhp I Pairs
|
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 |
巴利原典 (PTS) [1] | 2. Manopubbaṅgamā dhammā manoseṭṭhā manomayā
Manasā ce pasannena bhāsati vā karoti vā
Tato naṃ sukhamanveti chāyā'va anapāyinī.
|
巴利原典 (CSCD) [2] | 2. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
Manasā ce pasannena, bhāsati vā karoti vā;
Tato naṃ sukhamanveti, chāyāva anapāyinī [anupāyinī (ka.)].
|
漢譯( 了參 法師 譯, 文言文版) [3] | 2 諸法意先導,意主.意造作。若以清淨意,或語.或行業,是則樂隨彼,如影不離形。 [MettFn01-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 諸法以意為前導,以意為主由意造。
若人透過清淨意,他或說話或造作,
從此快樂跟隨他,猶如影子不離身。
|
漢譯(周金言 譯, 白話文版) [13] | 心是所有法的先導,心是所有造作的主腦,一切都是心所造作的,人若造作身、口、意善業,一定有樂,如影不離形。 (偈2) [dhp-a-002-note] |
漢譯(相當之古漢譯對應經典) [5] |
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]
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 3. Akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
Ye taṃ upanayhanti veraṃ tesaṃ na sammati.
(3 Ākrośanmāmavocanmāma jayanmāmahāpayat
Atra ye upanahyante vairaṃ teṣāṃ na śāmyati.)
|
巴利原典 (CSCD) [2] | 3. Akkocchi maṃ avadhi maṃ, ajini [ajinī (?)] maṃ ahāsi me;
Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 3 『彼罵我.打我,敗我.劫奪我』,若人懷此念,怨恨不能息。 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 3 「他辱罵我毆打我,他擊敗我掠奪我。」
若人心懷此想法,他們之恨不會止。
|
漢譯(周金言 譯, 白話文版) [13] | 人的內心若抱持:「他(她)辱罵我、毆打我、打垮我、劫奪我。」的想法,心中的怨恨無法止息。 (偈3) 人的內心若沒有:「他(她)辱罵我、毆打我、打垮我、劫奪我。」的想法,心中的怨恨就能止息。 (偈4) [dhp-a-003-note] |
漢譯(相當之古漢譯對應經典) [5] | 人若罵我,勝我不勝,快意從者,怨終不息。(出曜經, T04, 696c) [TSFn01-09] 2.法集要頌經:若人致毀罵,彼勝我不勝,快樂從意者,怨終得休息T04,784b
3.法句經:隨亂意行,拘愚入冥,自大無法,何解善言T04, 562a
4.中阿含經:若不思真義,怨結焉得息,罵詈責數說,而能制和合T01,535b
5.彌沙塞部和醯五分律:汝等相罵辱,執而不捨者,怨禍無由息,日夜增根栽。T22, 160a
6.四分律:汝曹可無有,種種罵詈者,其有如是者,彼怨終不除T22,882b
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] |
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 4. Akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
Ye taṃ na upanayhanti veraṃ tesūpasammati.
[ 4 Ākrośanmāmavocanamāmajayanmāmahāpayat
Atra ye nopanahyante vairaṃ teṣāṃ praśāmyati.
(Mūlasarvāstivādivinaya. Kośāmbakavastu) ]
|
巴利原典 (CSCD) [2] | 4. Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;
Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 4 『彼罵我.打我,敗我.劫奪我』,若人捨此念,怨恨自平息。 [MettFn01-05] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 4. 「他辱罵我毆打我,他擊敗我掠奪我。」
若人不懷此想法,他們之恨會止息。
|
漢譯(周金言 譯, 白話文版) [13] | 人的內心若抱持:「他(她)辱罵我、毆打我、打垮我、劫奪我。」的想法,心中的怨恨無法止息。 (偈3) 人的內心若沒有:「他(她)辱罵我、毆打我、打垮我、劫奪我。」的想法,心中的怨恨就能止息。 (偈4) [dhp-a-003-note] |
漢譯(相當之古漢譯對應經典) [5] | 若人致毀罵,彼勝我不勝,快樂從意者,怨終得休息。(法集要頌經, T04,784b) [TSFn01-10] 2.中阿含經:若思真實義,怨結必得息,T01, 535c
3.五分律:種種惡聲罵,若能不加報,此忍不致怨,有怨自然除T22, 160a
4.四分律:種種惡罵詈,終不還加報,其能忍默者,彼怨自得除T22, 882b
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] |
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 5. Na hi verena verāni sammantīdha kudācanaṃ
Averena ca sammanti esa dhammo sanantano.
(5 Na hi vaireṇa vairāṇi śāmyantīha kadācana
Kṣāntyā vairāṇi śāmyanti eṣa dharma: sanātana: )
|
巴利原典 (CSCD) [2] | 5. Na hi verena verāni, sammantīdha kudācanaṃ;
Averena ca sammanti, esa dhammo sanantano.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 5 在於世界中 [NandFn01-00] ,從非怨止怨,唯以忍止怨;此古(聖常)法 [LCanFn01-04] 。 [MettFn01-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 5 於這世上確如此,以恨止恨不曾有,
唯有無恨能止恨,這是永恆的真理。
|
漢譯(周金言 譯, 白話文版) [13] | 世間的怨恨無法止息怨恨,
唯有慈悲可以止息怨恨,這是永恆不易的古法 [dhp-a-005-note] 。 (偈 5)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 6. Pare ca na vijānanti mayamettha yamāmase
Ye ca tattha vijānanti tato sammanti medhagā.
[ 6 Pare'tra na vijānanti vayamatrodyamāmahe
Atra ye tu vijānanti teṣāṃ śāmyanti medhakā:
(Mūlasarvāstivādivinaya. Kośāmbakavastu)]
|
巴利原典 (CSCD) [2] | 6. Pare ca na vijānanti, mayamettha yamāmase;
Ye ca tattha vijānanti, tato sammanti medhagā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 6 彼人 [LCanFn01-05] 、 [MettFn01-07] 不了悟:『我等將毀滅 [LCanFn01-06] 、 [MettFn01-08] 』。 若彼等如此 [NandFn01-01] ,則諍論自息。[MettFn01-09] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 6 但是他人不知道:「於此我們將滅亡。」 [CFFn01-02]
知道這點的人們,爭論因此得止息。
|
漢譯(周金言 譯, 白話文版) [13] | 明白「諍論使人毀滅」的人,停止諍論。
昧於這種道理的人,諍論不休。 (偈 6)
|
漢譯(相當之古漢譯對應經典) [5] | 不好責彼,務自省身,如有知此,永滅無患。(法句經, T04, 562a) [TSFn01-14]
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | QUARRELS CEASE THROUGH RIGHT THINKING
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
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] 服 [NandFn01-02],如風吹弱樹 [MettFn01-14] 。 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 7 住於觀淨美,諸根沒克制,
於食不知足,怠惰不精進,
魔王制伏他,如風吹弱樹。
|
漢譯(周金言 譯, 白話文版) [13] | 人若追求色身欲樂,不知守護諸根,飲食不知節制,懈怠不知精進,必定為波旬 [dhp-a-007-note1] 所毀滅,如同風吹弱樹。 (偈 7) 人若觀身不淨,守護諸根, 飲食節制,正信 [dhp-a-007-note2] 精進,則魔不能加以摧毀,一如風吹山石。 [dhp-a-007-note3] (偈 8) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | THE WEAK SUCCUMB TO TEMPTATION BUT NOT THE STRONG
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 8. Asubhānupassiṃ viharantaṃ indriyesu susaṃvutaṃ
Bhojanambhi ca mattaññuṃ saddhaṃ āraddhavīriyaṃ
Taṃ ve nappasahati māro vāto selaṃ'va pabbataṃ.
|
巴利原典 (CSCD) [2] | 8. Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;
Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;
Taṃ ve nappasahati māro, vāto selaṃva pabbataṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 8 願求非樂 [LCanFn01-09] 、 [MettFn01-15] 住,善攝護諸根,飲食知節量,具信 [MettFn01-16] 又精進,魔 [MettFn01-17] 不能勝彼,如風吹石山。 [MettFn01-18] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 8 住於觀不淨,諸根善克制,
於食且知足,具信且精進,
魔無法制他,如風吹石山。
|
漢譯(周金言 譯, 白話文版) [13] | 人若追求色身欲樂,不知守護諸根,飲食不知節制,懈怠不知精進,必定為波旬 [dhp-a-007-note1] 所毀滅,如同風吹弱樹。 (偈 7) 人若觀身不淨,守護諸根, 飲食節制,正信 [dhp-a-007-note2] 精進,則魔不能加以摧毀,一如風吹山石。 [dhp-a-007-note3] (偈 8) |
漢譯(相當之古漢譯對應經典) [5] |
|
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] | 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 |
巴利原典 (PTS) [1] | 9. Anikkasāvo kāsāvaṃ yo vatthaṃ paridahessati
Apeto damasaccena na so kāsāvamarahati.
|
巴利原典 (CSCD) [2] | 9. Anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati;
Apeto damasaccena, na so kāsāvamarahati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 9 若人穿袈裟,不離諸垢穢 [LCanFn01-10] ,無誠實克己,不應著袈裟。 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 9 該人還未除污染,但卻身上穿袈裟,
沒有自制不真實,穿著袈裟他不配。
|
漢譯(周金言 譯, 白話文版) [13] | 人若不能遠離貪欲,無法克己,不誠實,沒有資格穿著袈裟 [dhp-a-009-note1] 。 (偈 9) 人若遠離貪欲,善持戒律,克己,誠實,有資格穿著袈裟。 (偈 10) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 10. Yo ca vantakasāvassa sīlesu susamāhito
Upeto damasaccena sa ve kāsāvamarahati.
|
巴利原典 (CSCD) [2] | 10. Yo ca vantakasāvassa, sīlesu susamāhito;
Upeto damasaccena, sa ve kāsāvamarahati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 10 若人離諸垢 [MettFn01-19] ,能善持戒律 [MettFn01-20] ,克己與誠實,彼應著袈裟。 [MettFn01-21] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 10 該人已經除污染 [CFFn01-03] ,善於持守其戒行,
具備自制與真實,的確他配穿袈裟。
|
漢譯(周金言 譯, 白話文版) [13] | 人若不能遠離貪欲,無法克己,不誠實,沒有資格穿著袈裟 [dhp-a-009-note1] 。 (偈 9) 人若遠離貪欲,善持戒律,克己,誠實,有資格穿著袈裟。 (偈 10) |
漢譯(相當之古漢譯對應經典) [5] |
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] |
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 11. Asāre sāramatino sāre cāsāradassino
Te sāraṃ nādhigacchanti micchāsaṃkappagocarā.
|
巴利原典 (CSCD) [2] | 11. Asāre sāramatino, sāre cāsāradassino;
Te sāraṃ nādhigacchanti, micchāsaṅkappagocarā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 11 非真 [LCanFn01-11] 思真實 [MettFn01-22] ,真實 [LCanFn01-12] 見非真,邪思惟境界,彼不達真實。 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 11 思無內涵為有內涵,視有內涵為無內涵。
擁有此邪思惟的人,他們不能達到內涵。
|
漢譯(周金言 譯, 白話文版) [13] | 誤認非法為正法,誤認正法為非法,抱持邪見的人,永遠無法了悟正法。 (偈 11) 正法就認定是正法,非法就認定是非法,具足正見的人,了悟正法。 (偈 12) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
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] |
|
漢譯( 敬法 法師 譯, 白話文版) [4] | 12 知有內涵為有內涵,知無內涵為無內涵。
擁有此正思惟的人,他們能夠達到內涵。
|
漢譯(周金言 譯, 白話文版) [13] | 誤認非法為正法,誤認正法為非法,抱持邪見的人,永遠無法了悟正法。 (偈 11) 正法就認定是正法,非法就認定是非法,具足正見的人,了悟正法。 (偈 12) |
漢譯(相當之古漢譯對應經典) [5] |
|
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] | 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 |
巴利原典 (PTS) [1] | 13. Yathāgāraṃ ducchannaṃ vuṭṭhi samativijjhati
Evaṃ abhāvitaṃ cittaṃ rāgo samativijjhati.
|
巴利原典 (CSCD) [2] | 13. Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;
Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 13 如蓋屋不密,必為雨漏浸,如是不修心,貪欲必漏入。 [MettFn01-24] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 13 就像雨可以滲透蓋得不好的屋子,
貪欲亦可滲透尚未受到培育的心。
|
漢譯(周金言 譯, 白話文版) [13] | 貪欲佔據不知修心的人,一如雨水滴進屋頂損壞的房子。 (偈 13) 貪欲無法佔據善於修心的人,一如雨水無法滴進屋頂完好的房子。 (偈 14) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | LUST PIERCES THE HEARTS OF THE UNDEVELOPED BUT NOT THOSE OF THE DEVELOPED
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 14. Yathāgāraṃ succhannaṃ vuṭṭhi na samativijjhati
Evaṃ subhāvitaṃ cittaṃ rāgo na samativijjhati.
|
巴利原典 (CSCD) [2] | 14. Yathā agāraṃ suchannaṃ, vuṭṭhī na samativijjhati;
Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 14 如善密蓋屋,不為雨漏浸,如是善修心,貪欲不漏入。 [MettFn01-25] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 14 就像雨不能滲透蓋得很好的屋子,
貪欲亦滲不透已被良好培育的心。 [CFFn01-04]
|
漢譯(周金言 譯, 白話文版) [13] | 貪欲佔據不知修心的人,一如雨水滴進屋頂損壞的房子。 (偈 13) 貪欲無法佔據善於修心的人,一如雨水無法滴進屋頂完好的房子。 (偈 14) |
漢譯(相當之古漢譯對應經典) [5] |
|
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] | 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 |
巴利原典 (PTS) [1] | 15. Idha socati pecca socati pāpakārī ubhayattha socati
So socati so vihaññati disvā kamma kiliṭṭhamattano.
|
巴利原典 (CSCD) [2] | 15. Idha socati pecca socati, pāpakārī ubhayattha socati;
So socati so vihaññati, disvā kammakiliṭṭhamattano.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 15 現世此處悲,死後他處悲,作諸惡業者,兩處俱憂悲,見自惡業已,他悲.他苦惱。 [MettFn01-26] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 15 此世他悲哀,來世他悲哀,
造惡者於兩處都是悲哀。
見到自己污穢的行為後,
他感到悲哀,他感到苦惱。
|
漢譯(周金言 譯, 白話文版) [13] | 今生悲傷,來世也悲傷,造作惡業的人今生與來世都悲傷;他(她)們悲傷苦惱地察覺到曾經作過的惡業。 (偈 15) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 16. Idha modati pecca modati katapuñño ubhayattha modati
So modati so pamodati disvā kamma visuddhimattano.
|
巴利原典 (CSCD) [2] | 16. Idha modati pecca modati, katapuñño ubhayattha modati;
So modati so pamodati, disvā kammavisuddhimattano.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 16 現世此處樂,死後他處樂,作諸善業者,兩處俱受樂,見自善業已,他樂.他極樂。 [MettFn01-27] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 16 此世他喜悅,來世他喜悅,
行善者於兩處都是喜悅。
見到自己清淨的行為後,
他感到喜悅,非常的喜悅。
|
漢譯(周金言 譯, 白話文版) [13] | 今生喜悅,來生也喜悅,造作善業的人今生與來世都喜悅;他(她)們滿心喜悅地察覺到曾經作過的善業。 (偈 16) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | HAPPY ARE THE WELL-DOERS HERE AND HEREAFTER
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 17. Idha tappati pecca tappati pāpakārī ubhayattha tappati
Pāpaṃ me katanti tappati bhiyyo tappati duggatiṃ gato.
|
巴利原典 (CSCD) [2] | 17. Idha tappati pecca tappati, pāpakārī [pāpakāri (?)] ubhayattha tappati;
‘‘Pāpaṃ me kata’’nti tappati, bhiyyo [bhīyo (sī.)] tappati duggatiṃ gato.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 17 現世此處苦,死後他處苦,作諸惡業者,兩處俱受苦,(現)悲『我作惡』,墮惡趣更苦 [LCanFn01-13] 。 [MettFn01-28] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 17 此世他受苦,來世他受苦,
造惡者在兩處都遭受痛苦。
想到「我造了惡」時他痛苦。
去到惡趣時,他更加痛苦。
|
漢譯(周金言 譯, 白話文版) [13] | 今生受苦,來世也受苦,造作惡業的人今生與來世都受苦;「我已經造下惡業!」的念頭使他(她)們受苦;往生到惡趣時,受更大的苦。 (偈 17) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | THE EVIL-DOER LAMENTS HERE AND HEREAFTER
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 18. Idha nandati pecca nandati pāpakārī ubhayattha nandati
Pāpaṃ me katanti nandati bhiyyo nandati suggatiṃ gato.
|
巴利原典 (CSCD) [2] | 18. Idha nandati pecca nandati, katapuñño ubhayattha nandati;
‘‘Puññaṃ me kata’’nti nandati, bhiyyo nandati suggatiṃ gato.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 18 現世此處喜,死後他處喜,修諸福業者,兩處俱歡喜,現喜「我修福」,生善趣更喜。 [MettFn01-29] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 18 此世他快樂,來世他快樂,
行善者在兩處都感到快樂。
想到「我造了福」時他快樂。
去到善趣時,他更加快樂。
|
漢譯(周金言 譯, 白話文版) [13] | 今生快樂,來生快樂,造作善業的人今生與來世都快樂;「我已經造下善業!」的念頭使他(她)們喜悅不已;往生善趣時,他(她)們更喜悅。 (偈 18) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | HAPPY ARE THE RIGHTEOUS
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 19. Bahumpi ce sahitaṃ bhāsamāno
Na takkaro hoti naro pamatto
Gopo'va gāvo gaṇayaṃ paresaṃ
Na bhāgavā sāmaññassa hoti.
|
巴利原典 (CSCD) [2] | 19. Bahumpi ce saṃhita [sahitaṃ (sī. syā. kaṃ. pī.)] bhāsamāno, na takkaro hoti naro pamatto;
Gopova gāvo gaṇayaṃ paresaṃ, na bhāgavā sāmaññassa hoti.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 19 雖多誦經集 [LCanFn01-14] ,放逸而不行,如牧數他牛 [LCanFn01-15] ,自無沙門分。 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 19 即使背誦許多經,放逸者不實行它,
猶如牧者數他牛,沒得分享沙門份。
|
漢譯(周金言 譯, 白話文版) [13] | 雖然經常誦唸經文,但放逸而不奉行的人,像替人放牧的牧牛人,不能得到清淨行的法益。** (偈 19) 經文背誦雖不多,但確實奉行,滅除貪、瞋、癡,如實知見,內心清淨,生生世世不再執著的人,真正得到清淨行的法益。 (偈 20) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | LEARNING WITHOUT PRACTICE IS OF NO WORTH
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
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] | |
漢譯(周金言 譯, 白話文版) [13] | 雖然經常誦唸經文,但放逸而不奉行的人,像替人放牧的牧牛人,不能得到清淨行的法益。** (偈 19) 經文背誦雖不多,但確實奉行,滅除貪、瞋、癡,如實知見,內心清淨,生生世世不再執著的人,真正得到清淨行的法益。 (偈 20) |
漢譯(相當之古漢譯對應經典) [5] |
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]
|
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] | 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 |
巴利原典 (PTS) [1] |
21. Appamādo amatapadaṃ pamādo maccuno padaṃ
Appamattā na mīyanti ye pamattā yathā matā.
|
巴利原典 (CSCD) [2] | 2. Appamādavaggo
21. Appamādo amatapadaṃ [amataṃ padaṃ (ka.)], pamādo maccuno padaṃ;
Appamattā na mīyanti, ye pamattā yathā matā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 二、不放逸品 21 無逸不死道,放逸趣死路。無逸者不死,放逸者如尸。 [LCanFn02-01] 、 [MettFn02-01] 、 [MettFn02-02] 、 [LCanFn02-02] 、 [NandFn02-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第二:不放逸品 21 不放逸是不死境,放逸是死亡之境;
不放逸的人不死,放逸者猶如已死。
|
漢譯(周金言 譯, 白話文版) [13] | 第二品--不放逸品 精進是涅槃之道,放逸使人趣向生死輪迴;精進的人不死 [dhp-a-021-note] ,放逸的人如行屍走肉。 (偈21) 智者確實明白以上的道理,所以精進安樂,並且喜悅聖境 [dhp-a-022-note] 。 (偈22) 智者堅定、精進禪定 [dhp-a-023-note1] ,解脫繫縛 [dhp-a-023-note2] ,證得無上涅槃 [dhp-a-023-note3] 。 (偈23) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] | Dhp II Heedfulness
|
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 |
巴利原典 (PTS) [1] | 22. Etaṃ visesato ñatvā appamādamhi paṇḍitā
Appamāde pamodanti ariyānaṃ gocare ratā.
|
巴利原典 (CSCD) [2] | 22. Evaṃ [etaṃ (sī. syā. kaṃ. pī.)] visesato ñatvā, appamādamhi paṇḍitā;
Appamāde pamodanti, ariyānaṃ gocare ratā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 22 智者深知此,所行不放逸。不放逸得樂,喜悅於聖境。 [LCanFn02-03] 、 [LCanFn02-04] 、 [NandFn02-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 22 清楚了知這一點,智者絕對不放逸,
他們樂於不放逸,他們喜樂於聖界。
|
漢譯(周金言 譯, 白話文版) [13] | 第二品--不放逸品 精進是涅槃之道,放逸使人趣向生死輪迴;精進的人不死 [dhp-a-021-note] ,放逸的人如行屍走肉。 (偈21) 智者確實明白以上的道理,所以精進安樂,並且喜悅聖境 [dhp-a-022-note] 。 (偈22) 智者堅定、精進禪定 [dhp-a-023-note1] ,解脫繫縛 [dhp-a-023-note2] ,證得無上涅槃 [dhp-a-023-note3] 。 (偈23) |
漢譯(相當之古漢譯對應經典) [5] |
|
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] | 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 |
巴利原典 (PTS) [1] | 23. Te jhāyino sātatikā niccaṃ daḷhaparakkamā
Phusanti dhīrā nibbāṇaṃ yogakkhemaṃ anuttaraṃ.
|
巴利原典 (CSCD) [2] | 23. Te jhāyino sātatikā, niccaṃ daḷhaparakkamā;
Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttaraṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 23 智者常堅忍,勇猛修禪定。解脫得安隱,證無上涅槃。 [LCanFn02-05] 、 [NandFn02-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 23 那些禪者持恆地、常常穩固地精進,
賢者們體驗涅槃:無上的解脫諸軛。
|
漢譯(周金言 譯, 白話文版) [13] | 第二品--不放逸品 精進是涅槃之道,放逸使人趣向生死輪迴;精進的人不死 [dhp-a-021-note] ,放逸的人如行屍走肉。 (偈21) 智者確實明白以上的道理,所以精進安樂,並且喜悅聖境 [dhp-a-022-note] 。 (偈22) 智者堅定、精進禪定 [dhp-a-023-note1] ,解脫繫縛 [dhp-a-023-note2] ,證得無上涅槃 [dhp-a-023-note3] 。 (偈23) |
漢譯(相當之古漢譯對應經典) [5] |
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] |
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 24. Uṭṭhānavato satimato sucikammassa nisammakārino
Saññatassa ca dhammajīvino appamattassa yaso'bhivaḍḍhati.
|
巴利原典 (CSCD) [2] | 24. Uṭṭhānavato satīmato [satimato (sī. syā. ka.)], sucikammassa nisammakārino;
Saññatassa dhammajīvino, appamattassa [apamattassa (?)] yasobhivaḍḍhati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 24 奮勉常正念,淨行能克己,如法而生活,無逸善名增。 [MettFn02-03] 、 [MettFn02-04] 、 [NandFn02-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 24 對於精進、具備正念、行為清淨、慎重行事、
防護諸根、依法生活、不放逸者,其譽增長。
|
漢譯(周金言 譯, 白話文版) [13] | 精進、正念現前、舉止清靜、善於分辨善惡法、克己、生活如法、不放逸的人,名譽隨之提升。 (偈24) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | THE ENERGETIC PROSPER
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 25. Uṭṭhānenappamādena saññamena damena ca
Dīpaṃ kayirātha medhāvī yaṃ ogho nābhikīrati.
|
巴利原典 (CSCD) [2] | 25. Uṭṭhānenappamādena , saṃyamena damena ca;
Dīpaṃ kayirātha medhāvī, yaṃ ogho nābhikīrati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 25 奮勉不放逸,克己自調御,智者自作洲,不為洪水沒。 [LCanFn02-06] 、 [LCanFn02-07] 、 [MettFn02-05] 、 [MettFn02-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 25 透過勤奮不放逸、守戒與調服(諸根),
智者應該做個島:洪水淹不了的島。
|
漢譯(周金言 譯, 白話文版) [13] | 由於精進不放逸,戒律和克己的功夫,智者為自己建造不為洪水淹沒的沙洲 [dhp-a-025-note1] 。 (偈25) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | BY THEIR EFFORTS THE WISE CREATE THEIR OWN HEAVENS
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 26. Pamādamanuyuñjanti bālā dummedhino janā
Appamādañca medhāvi dhanaṃ seṭṭhaṃ'va rakkhati.
|
巴利原典 (CSCD) [2] | 26. Pamādamanuyuñjanti, bālā dummedhino janā;
Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 26 暗鈍愚癡人,耽溺於放逸,智者不放逸,如富人護寶。 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 26 無慧愚痴的大眾,他們耽溺於放逸;
智者守護不放逸,猶如守護至上財。
|
漢譯(周金言 譯, 白話文版) [13] | 愚癡的人耽溺於放逸行,智者護持自己的精進,一如世人保護無上的珍寶。 (偈26) 人不可放逸,也不可耽溺欲樂,精進禪修的人可以獲得大安樂。 (偈27) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | BE HEEDFUL NOT HEEDLESS
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 27. Mā pamādamanuyuñjetha mā kāmarati santhavaṃ
Appamatto hi jhāyanto pappoti vipulaṃ sukhaṃ.
|
巴利原典 (CSCD) [2] | 27. Mā pamādamanuyuñjetha, mā kāmaratisanthavaṃ [sandhavaṃ (ka)];
Appamatto hi jhāyanto, pappoti vipulaṃ sukhaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 27 莫耽溺放逸。莫嗜愛欲樂。警覺修定者,始得大安樂。 [MettFn02-07] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 27 不應耽溺於放逸,不應沉湎於欲樂,
禪修不放逸的人,的確獲得許多樂。
|
漢譯(周金言 譯, 白話文版) [13] | 愚癡的人耽溺於放逸行,智者護持自己的精進,一如世人保護無上的珍寶。 (偈26) 人不可放逸,也不可耽溺欲樂,精進禪修的人可以獲得大安樂。 (偈27) |
漢譯(相當之古漢譯對應經典) [5] |
|
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] | 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 |
巴利原典 (PTS) [1] | 28. Pamādaṃ appamādena yadā nudati paṇḍito
Paññāpāsādamāruyha asoko sokiniṃ pajaṃ
Pabbataṭṭho'va bhummaṭṭhe dhīro bāle avekkhati.
|
巴利原典 (CSCD) [2] | 28. Pamādaṃ appamādena, yadā nudati paṇḍito;
Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;
Pabbataṭṭhova bhūmaṭṭhe [bhummaṭṭhe (sī. syā.)], dhīro bāle avekkhati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 28 智者以無逸,除逸則無憂,聖賢登慧閣,觀愚者多憂,如登於高山,俯視地上物。 [MettFn02-08] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 28 智者透過不放逸,去除放逸的時候,
他登上了智慧殿,無憂看著憂苦眾,
猶如賢哲山頂立,下看平原的愚人。
|
漢譯(周金言 譯, 白話文版) [13] | 智者以正念滅除放逸心,所以智慧增長,憂患全無,以視憂苦眾生。智者(阿羅漢)觀無明眾生,如同登上山頂的人俯視山下的眾生。 (偈28) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 29. Appamatto pamattesu suttesu bahujāgaro
Abalassaṃ'va sīghasso hitvā yāti sumedhaso.
|
巴利原典 (CSCD) [2] | 29. Appamatto pamattesu, suttesu bahujāgaro;
Abalassaṃva sīghasso, hitvā yāti sumedhaso.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 29 放逸中無逸,如眾睡獨醒。智者如駿馳,駑駘所不及。 [MettFn02-09] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 29 在眾放逸人中他不放逸,在眾昏睡人中他極警覺,
智者猶如快馬迅速前進,把疲憊的馬遠拋在後頭。
|
漢譯(周金言 譯, 白話文版) [13] | 眾生放逸,智者精進;眾生昏沉,智者清醒,
智者超越愚癡的人,就像賽馬超越老弱的馬匹。 (偈 29)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 30. Appamādena maghavā devānaṃ seṭṭhataṃ gato
Appamādaṃ pasaṃsanti pamādo garahito sadā.
|
巴利原典 (CSCD) [2] | 30. Appamādena maghavā, devānaṃ seṭṭhataṃ gato;
Appamādaṃ pasaṃsanti, pamādo garahito sadā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 30 摩伽 [LCanFn02-08] 、 [MettFn02-10] 以無逸,得為諸天主。無逸人所讚,放逸為人訶。 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 30 摩伽透過不放逸,得以生為天之主。 [CFFn02-01]
眾人讚賞不放逸,放逸永遠被責備。
|
漢譯(周金言 譯, 白話文版) [13] | 帝釋因為不放逸,所以成為諸天王;
精進受人贊歎,放逸受人訶責。 (偈30)
|
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | EARNESTNESS LEADS TO SOVEREIGNTY
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 31. Appamādarato bhikkhu pamāde bhaya dassivā
Saṃyojanaṃ aṇuṃ thūlaṃ ḍahaṃ aggīva gacchati.
|
巴利原典 (CSCD) [2] | 31. Appamādarato bhikkhu, pamāde bhayadassi vā;
Saṃyojanaṃ aṇuṃ thūlaṃ, ḍahaṃ aggīva gacchati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 31 樂不放逸比丘,或者懼見放逸,猶如猛火炎炎,燒去大結 [MettFn02-11] 、小結 [LCanFn02-09] 。 [MettFn02-12] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 31 樂於不放逸的比丘,看見放逸中的危險,
他有如火焰般前進,燒盡一切大小束縛。
|
漢譯(周金言 譯, 白話文版) [13] | 精進的比丘,害怕放逸而勇猛精進,猶如大火,燒盡一切結。 (偈31) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
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] | |
漢譯( 敬法 法師 譯, 白話文版) [4] | |
漢譯(周金言 譯, 白話文版) [13] | 精進的比丘,唯恐放逸,所以不容易墮落,而趨近涅槃。 (偈32) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 3. Cittavaggo. 33. Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
Ujuṃ karoti medhāvī usukāro'va tejanaṃ.
|
巴利原典 (CSCD) [2] | 3. Cittavaggo 33. Phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ [durakkhaṃ (sabbattha)] dunnivārayaṃ;
Ujuṃ karoti medhāvī, usukārova tejanaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 三、心品 三三 輕動變易心,難護難制服,智者調直之,如匠搦箭直。 [MettFn03-01] 、 [MettFn03-02] 、 [MettFn03-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第三:心品 33 心浮不定且搖晃,難以防護難控制,
智者把心調正直,就像矢師矯正箭。
|
漢譯(周金言 譯, 白話文版) [13] | 第三品--心品 心念飄忽不定,難以制服,智者調服心念,一如工匠使箭筆直一般。 (偈33) 人心如同被丟棄在地上的魚,躁動不安,所以人應該遠離貪愛。 (偈34) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | Chapter 3 Mind STRAIGHTEN YOUR FICKLE MIND
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] | Dhp III The Mind
|
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
|
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 |
巴利原典 (PTS) [1] | 34. Vārijo'va thale khitto okamokata ubbhato
Pariphandatidaṃ cittaṃ māradheyyaṃ pahātave.
|
巴利原典 (CSCD) [2] | 34. Vārijova thale khitto, okamokataubbhato;
Pariphandatidaṃ cittaṃ, māradheyyaṃ pahātave.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 三四 如魚離水棲,投於陸地上,以此戰慄心,擺脫魔境界。 [MettFn03-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 34 水中魚被取出投擲於地時,牠會跳躍不安;
嘗試要把此心帶離魔界時,它亦跳躍不安。[CFFn03-01]
|
漢譯(周金言 譯, 白話文版) [13] | 第三品--心品 心念飄忽不定,難以制服,智者調服心念,一如工匠使箭筆直一般。 (偈33) 人心如同被丟棄在地上的魚,躁動不安,所以人應該遠離貪愛。 (偈34) |
漢譯(相當之古漢譯對應經典) [5] |
|
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] | 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 |
巴利原典 (PTS) [1] | 35. Dunniggahassa lahuno1 yatthakāmanipātino
Cittassa damatho sādhu cittaṃ dantaṃ sukhāvahaṃ.
|
巴利原典 (CSCD) [2] | 35. Dunniggahassa lahuno, yatthakāmanipātino;
Cittassa damatho sādhu, cittaṃ dantaṃ sukhāvahaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 三五 此心隨欲轉,輕躁難捉摸。善哉心調伏,心調得安樂。 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 35 心難控制且輕浮,隨著喜好而停留。
能調服心的確好,調服之心帶來樂。
|
漢譯(周金言 譯, 白話文版) [13] | 心難以調御,輕浮躁動,隨欲流轉;智者應該調御心,調伏的心令人安樂。 (偈35) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | CONTROL YOUR MIND
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 36. Sududdasaṃ sunipunaṃ yatthakāmanipātinaṃ
Cittaṃ rakkhetha medhāvī cittaṃ guttaṃ sukhāvahaṃ.
|
巴利原典 (CSCD) [2] | 36. Sududdasaṃ sunipuṇaṃ, yatthakāmanipātinaṃ;
Cittaṃ rakkhetha medhāvī, cittaṃ guttaṃ sukhāvahaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 三六 此心隨欲轉,微妙極難見。智者防護心,心護得安樂。 [MettFn03-04] 、 [MettFn03-05] 、 [NandFn03-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 36 心極難見極微細,隨著喜好而停留。
且讓智者防護心,受護之心帶來樂。
|
漢譯(周金言 譯, 白話文版) [13] | 心念隨著欲望流轉,非常微妙,難於察覺,智者應該守護心念,使其安住,才能獲得安樂。 (偈36) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | GUARD YOUR THOUGHTS
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 37. Dūraṅgamaṃ ekacaraṃ asarīraṃ kuhāsayaṃ
Ye cittaṃ saññamessanti mokkhanti mārabandhanā.
|
巴利原典 (CSCD) [2] | 37. Dūraṅgamaṃ ekacaraṃ [ekacāraṃ (ka.)], asarīraṃ guhāsayaṃ;
Ye cittaṃ saṃyamessanti, mokkhanti mārabandhanā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 三七 遠行與獨行,無形隱深窟。誰能調伏心,解脫魔羅縛。 [LChnFn03-01] 、 [MettFn03-06] 、 [MettFn03-07] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 37 心單獨行走活動,它無身住於洞穴。 [CFFn03-02]
能制伏己心的人,解脫魔王的束縛。
|
漢譯(周金言 譯, 白話文版) [13] | 心念無色無相,紛沓而至,神遊虛空,是識的基礎,能夠調伏心的人,解脫魔障。 (偈37) [dhp-a-037-note] |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 38. Anavaṭṭhitacittassa saddhammaṃ avijānato
Paripalavapasādassa paññā na paripūrati.
|
巴利原典 (CSCD) [2] | 38. Anavaṭṭhitacittassa, saddhammaṃ avijānato;
Pariplavapasādassa, paññā na paripūrati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 三八 心若不安定,又不了正法,信心不堅者,智慧不成就。 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 38 對於心不安定,又不了知正法,
信心動搖之人,其慧不會圓滿。
|
漢譯(周金言 譯, 白話文版) [13] | 心不安定,不了解正法,信心又不堅定的人,智慧不能成就。 (偈38) 心無貪欲,也沒有瞋恚,同時超越善與惡 [dhp-a-039-note1] ,並且精進修行的覺者 [dhp-a-039-note2] ,毫無恐懼。 (偈39) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | TO THE VIGILANT THERE IS NO FEAR
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 39. Anavassutacittassa ananavāhatacetaso
Puññapāpapahīṇassa natthi jāgarato bhayaṃ.
|
巴利原典 (CSCD) [2] | 39. Anavassutacittassa, ananvāhatacetaso;
Puññapāpapahīnassa, natthi jāgarato bhayaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 三九 若得無漏心,亦無諸惑亂,超越善與惡,覺者無恐怖。 [LChnFn03-02] 、 [LChnFn03-03] 、 [MettFn03-08] 、 [MettFn03-09] 、 [MettFn03-10] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 39 對於心沒被貪浸透、心沒有被瞋恨打擊、
已斷善惡的警覺者,對他而言沒有怖畏。 [CFFn03-03]
|
漢譯(周金言 譯, 白話文版) [13] | 心不安定,不了解正法,信心又不堅定的人,智慧不能成就。 (偈38) 心無貪欲,也沒有瞋恚,同時超越善與惡 [dhp-a-039-note1] ,並且精進修行的覺者 [dhp-a-039-note2] ,毫無恐懼。 (偈39) |
漢譯(相當之古漢譯對應經典) [5] |
|
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] |
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 |
巴利原典 (PTS) [1] | 40. Kumbhūpamaṃ kāyamimaṃ viditvā nagarūpamaṃ cittamidaṃ ṭhapetvā
Yodhetha māraṃ paññāyudhena jitañca rakkhe anivesano siyā.
|
巴利原典 (CSCD) [2] | 40. Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;
Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 四0 知身如陶器,住心似城廓,慧劍擊魔羅,守勝莫染著。 [LChnFn03-04] 、 [LChnFn03-05] 、 [LChnFn03-06] 、 [MettFn03-11] 、 [MettFn03-12] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 40 了知此身脆如瓶,建立此心固若城,
當以慧器與魔戰,保護勝利不執著。 [CFFn03-04]
|
漢譯(周金言 譯, 白話文版) [13] | 人應該明白色身像陶器般脆弱,並妥善護衛心,一如護衛堅固的城市;並且以智慧破除魔障,勤習止觀,但不可執著。 (偈40) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8] |
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 |
巴利原典 (PTS) [1] | 41. Aciraṃ vatayaṃ kāyo paṭhaviṃ adhisessati
Chuddho apetaviññāṇo niratthaṃ'va kaliṅgaraṃ.
|
巴利原典 (CSCD) [2] | 41. Aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati;
Chuddho apetaviññāṇo, niratthaṃva kaliṅgaraṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 四一 此身實不久,當睡於地下,被棄無意識,無用如木屑。 [LChnFn03-07] 、 [LChnFn03-08] 、 [MettFn03-13] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 41 的確在不久之後,此身將躺在大地,
被丟棄且無心識,如丟棄無用木頭。
|
漢譯(周金言 譯, 白話文版) [13] | 人生苦短,此身不久將意識全無地躺在地上,一如無用的木材。 (偈 41) |
漢譯(相當之古漢譯對應經典) [5] |
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] |
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 42. Diso disaṃ yantaṃ kayirā verī vā pana verinaṃ
Micchāpaṇihitaṃ cittaṃ pāpiyo naṃ tato kare.
|
巴利原典 (CSCD) [2] | 42. Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;
Micchāpaṇihitaṃ cittaṃ, pāpiyo [pāpiyaṃ (?)] naṃ tato kare.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 四二 仇敵害仇敵,怨家對怨家,若心向邪行,惡業最為大。 [LChnFn03-09] 、 [LChnFn03-10] 、 [MettFn03-14] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 42 敵人對敵人所做的,怨家對怨家的傷害;
然而導向錯誤的心,卻比它們為害更大。
|
漢譯(周金言 譯, 白話文版) [13] | 錯誤的心念 [dhp-a-042-note] ,比任何敵人或仇家的傷害更深。 (偈 42) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | AN ILL-DISPOSED MIND IS THE GREATEST ENEMY
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] | 43. Na taṃ mātā pitā kayirā aññe vā pi ca ñātakā
Sammāpaṇihitaṃ cittaṃ seyyaso naṃ tato kare.
|
巴利原典 (CSCD) [2] | 43. Na taṃ mātā pitā kayirā, aññe vāpi ca ñātakā;
Sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare.
Cittavaggo tatiyo niṭṭhito. |
漢譯( 了參 法師 譯, 文言文版) [3] | 四三 (善)非父母作,亦非他眷屬,若心向正行,善業最為大。 [LChnFn03-11] 、 [NandFn03-02] 心品第三竟 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 43 不是母親與父親所做的,也不是任何親戚所做的,
能比得上導向正確的心,能為自己帶來更大幸福。
心品第三完畢 |
漢譯(周金言 譯, 白話文版) [13] | 善念 [dhp-a-043-note] 的法益,勝過父母親朋的愛護與照顧。 (偈 43) |
漢譯(相當之古漢譯對應經典) [5] |
|
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
|
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] |
|
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 |
巴利原典 (PTS) [1] |
44. Ko imaṃ paṭhaviṃ vicessati
Yamalokañca imaṃ sadevakaṃ
Ko dhammapadaṃ sudesitaṃ
Kusalo pupphamiva pacessati.
|
巴利原典 (CSCD) [2] | 4. Pupphavaggo 44. Ko imaṃ [komaṃ (ka.)] pathaviṃ vicessati [vijessati (sī. syā. pī.)], yamalokañca imaṃ sadevakaṃ;
Ko dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati [pupphamivappacessati (ka.)].
|
漢譯( 了參 法師 譯, 文言文版) [3] | 四、華品 [LChnFn04-01] 四四 誰征服地界,閻魔界天界,誰善說法句,如巧匠採花? [LChnFn04-02] 、 [LChnFn04-03] 、 [LChnFn04-04] 、 [LChnFn04-05] 、 [LChnFn04-06] 、 [MettFn04-01] 、 [MettFn04-02] 、 [MettFn04-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第四:華品 (花品) 誰能審查此大地、閻魔界與人天界? [CFFn04-01]
誰能如善巧花匠,了知善說的真理?
|
漢譯(周金言 譯, 白話文版) [13] | 第四品--華品 誰能如實知見六道輪迴,誰能如實知見三十七道品,一如技藝精湛的花匠,精挑細選花朵一般? (偈 44) 學地比丘 [dhp-a-044-note] 如實知見六道輪迴和三十七道品,正如技藝精湛的花匠,精挑細選花朵一般。 (偈 45) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 45. Sekho paṭhaviṃ vicessati
Yamalokañca imaṃ sadevakaṃ
Sekho dhammapadaṃ sudesitaṃ
Kusalo pupphamiva pacessati.
|
巴利原典 (CSCD) [2] | 45. Sekho pathaviṃ vicessati, yamalokañca imaṃ sadevakaṃ;
Sekho dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 四五 有學克地界,閻魔界天界,有學說法句,如巧匠採花。 [LChnFn04-07] 、 [LChnFn04-08] 、 [MettFn04-04] 、 [MettFn04-05] 、 [MettFn04-06] 、 [MettFn04-07] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 45 有學者審查大地、閻魔界與人天界。 [CFFn04-02]
有學者如巧花匠,了知善說的真理。
|
漢譯(周金言 譯, 白話文版) [13] | 誰能如實知見六道輪迴,誰能如實知見三十七道品,一如技藝精湛的花匠,精挑細選花朵一般? (偈 44) 學地比丘 [dhp-a-044-note] 如實知見六道輪迴和三十七道品,正如技藝精湛的花匠,精挑細選花朵一般。 (偈 45) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] |
|
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 |
巴利原典 (PTS) [1] | 46. Pheṇūpamaṃ kāyamimaṃ viditvā
Marīcidhammaṃ abhisambudhāno
Chetvāna mārassa papupphakāni[b]
Adassanaṃ maccurājassa gacche.
|
巴利原典 (CSCD) [2] | 46. Pheṇūpamaṃ kāyamimaṃ viditvā, marīcidhammaṃ abhisambudhāno;
Chetvāna mārassa papupphakāni [sapupphakāni (ṭīkā)], adassanaṃ maccurājassa gacche.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 四六 知此身如泡,覺悟是幻法,折魔羅花箭,越死王所見。 [LChnFn04-09] 、 [LChnFn04-10] 、 [MettFn04-07] 、 [MettFn04-08] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 46 了知此身猶如水泡,覺知它如海市蜃樓,
他切斷魔王之花箭,達到死王不見之處。 [CFFn04-03]
|
漢譯(周金言 譯, 白話文版) [13] | 人應該觀色身如泡沫幻影,摧毀愛欲,脫離生死輪迴。 (偈 46) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 47. Pupphāni heva pacinantaṃ byāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho'va maccu ādāya gacchati.
|
巴利原典 (CSCD) [2] | 47. Pupphāni heva pacinantaṃ, byāsattamanasaṃ [byāsattamānasaṃ (ka.)] naraṃ;
Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 四七 採集諸花已,其人心愛著,死神捉將去,如瀑流睡村。 [LChnFn04-11] 、 [LChnFn04-12] 、 [MettFn04-09] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 47 採(欲樂之)花的人,其心執著於欲樂,
死亡把他帶了走,如洪水沖走睡村。
|
漢譯(周金言 譯, 白話文版) [13] | 採集諸花卉,心生染著的人,沉淪生死,一如洪水沖走沉睡的村落。 (偈 47) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | DEATH TAKES THE SENSUAL UNAWARES
|
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 |
巴利原典 (PTS) [1] | 48. Pupphāni heva pacinantaṃ byāsattamanasaṃ naraṃ
Atittaṃ yeva kāmesu antako kurute vasaṃ.
|
巴利原典 (CSCD) [2] | 48. Pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ;
Atittaññeva kāmesu, antako kurute vasaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 四八 採集諸花已,其人心愛著,貪欲無厭足,實為死魔伏。 (研讀). [NandFn04-02]、 [NandFn04-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 48 採(欲樂之)花的人,其心執著於欲樂,
貪欲無法得滿足,終結者掌控制權。
|
漢譯(周金言 譯, 白話文版) [13] | 採集諸花卉,心生染著,又無法厭足貪欲的人,沉淪生死。 (偈 48) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 49. Yathāpi bhamaro pupphaṃ vaṇṇagandhaṃ aheṭhayaṃ
Paḷeti rasamādāya evaṃ gāme munī care.
|
巴利原典 (CSCD) [2] | 49. Yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ [vaṇṇagandhamapoṭhayaṃ (ka.)];
Paleti rasamādāya, evaṃ gāme munī care.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 四九 牟尼入村落,譬如蜂採華,不壞色與香,但取其蜜去。 [LChnFn04-13] 、 [MettFn04-10] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 49 猶如蜜蜂不損花,亦不損傷其色香,
只取其蜜後飛走;牟尼如是行於村。
|
漢譯(周金言 譯, 白話文版) [13] | 智者進入村落時,就像蜜蜂入花叢,只知採蜜,不傷害花卉和色香 [dhp-a-049-note] 。 (偈49) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 50. Na paresaṃ vilomāni na paresaṃ katākataṃ
Attano'va avekkheyya katāni akatāni ca.
|
巴利原典 (CSCD) [2] | 50. Na paresaṃ vilomāni, na paresaṃ katākataṃ;
Attanova avekkheyya, katāni akatāni ca.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五0 不觀他人過,不觀作不作,但觀自身行,作也與未作。 [LChnFn04-14] 、 [MettFn04-11] 、 [NandFn04-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 50 不應觀察他人過,他人已做與未做;
應該省察自己的:已做未做的事情。
|
漢譯(周金言 譯, 白話文版) [13] | 不探查他人過錯,不管他人已作、未作,
只應該察覺自己做了什麼事,什麼事尚未作。 (偈50)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 51. Yathāpi ruciraṃ pupphaṃ vaṇṇavantaṃ agandhakaṃ
Evaṃ subhāsitā vācā aphalā hoti akubbato.
|
巴利原典 (CSCD) [2] | 51. Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ;
Evaṃ subhāsitā vācā, aphalā hoti akubbato.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五一 猶如鮮妙花,色美而無香,如是說善語,彼不行無果。 [MettFn04-13] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 51 猶如美麗卻不香的花朵,
如是不實踐之善語無果。
|
漢譯(周金言 譯, 白話文版) [13] | 人若不能奉行自己所說的善語,無法得到善果,就像美麗但毫無香氣的花朵。 (偈51) 人若奉行自己所說的善語,必得善果,像美麗又芳香的花果。** (偈52) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | PRACTICE IS BETTER THAN MERE TEACHING
|
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 |
巴利原典 (PTS) [1] | 52. Yathāpi ruciraṃ pupphaṃ vaṇṇavantaṃ sagandhakaṃ
Evaṃ subhāsitā vācā saphalā hoti pakubbato.
|
巴利原典 (CSCD) [2] | 52. Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ sugandhakaṃ [sagandhakaṃ (sī. syā. kaṃ. pī.)];
Evaṃ subhāsitā vācā, saphalā hoti kubbato [sakubbato (sī. pī.), pakubbato (sī. aṭṭha.), sukubbato (syā. kaṃ.)].
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五二 猶如鮮妙花,色美而芳香,如是說善語,彼實行有果。 [MettFn04-14] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 52 猶如既美麗又香的花朵,
如是實踐之善語有結果。
|
漢譯(周金言 譯, 白話文版) [13] | 人若不能奉行自己所說的善語,無法得到善果,就像美麗但毫無香氣的花朵。 (偈51) 人若奉行自己所說的善語,必得善果,像美麗又芳香的花果。** (偈52) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] |
|
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 |
巴利原典 (PTS) [1] | 53. Yathāpi ppupharāsimhā kayirā mālākuṇe bahū
Evaṃ jātena maccena kattabbaṃ kusalaṃ bahuṃ.
|
巴利原典 (CSCD) [2] | 53. Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;
Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahuṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五三 如從諸花聚,得造眾花鬘,如是生為人,當作諸善事。 [MettFn04-15] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 53 猶如可從群花製造許多花飾,
已生會死的人應做許多善事。
|
漢譯(周金言 譯, 白話文版) [13] | 人應該作種種善事,如同眾多花朵可以製作很多的花圈。 [dhp-a-053-note] (偈53) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | DO MUCH GOOD
|
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] |
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 |
巴利原典 (PTS) [1] | 54. Na pupphagandho paṭivātameti na candanaṃ tagaramallikā vā
Satañca gandho paṭivātameti sabbā disā sappuriso pavāti.
|
巴利原典 (CSCD) [2] | 54. Na pupphagandho paṭivātameti, na candanaṃ tagaramallikā [tagaramallikā (sī. syā. kaṃ. pī.)];
Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五四 花香不逆風,栴檀多伽羅,末利香亦爾。德香逆風薰,彼正人之香,遍聞於諸方。[LChnFn04-15] 、 [MettFn04-16] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 54 花香不能逆風吹送,檀香、多伽羅及茉莉都不能;
智者之香逆風吹送,善士之香能吹送至一切方向。
|
漢譯(周金言 譯, 白話文版) [13] | 花香、檀香、多伽羅香與茉莉花香都無法逆風飄香,只有具足戒行的人,名聲飄送四方。 (偈54) 檀香、多伽羅香、蓮花香與茉莉花香,諸香中,戒香為最上。 (偈55) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 55. Candanaṃ tagaraṃ vāpi uppalaṃ atha vassikī
Etesaṃ gandhajātānaṃ sīlagandho anuttaro.
|
巴利原典 (CSCD) [2] | 55. Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;
Etesaṃ gandhajātānaṃ, sīlagandho anuttaro.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五五 栴檀多伽羅,拔悉基青蓮,如是諸香中,戒香為最上。 [LChnFn04-16] 、 [MettFn04-17] 、 [MettFn04-18] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 55 檀香、多伽羅、蓮花及茉莉之香,
於那些香當中,戒德之香乃無上。
|
漢譯(周金言 譯, 白話文版) [13] | 花香、檀香、多伽羅香與茉莉花香都無法逆風飄香,只有具足戒行的人,名聲飄送四方。 (偈54) 檀香、多伽羅香、蓮花香與茉莉花香,諸香中,戒香為最上。 (偈55) |
漢譯(相當之古漢譯對應經典) [5] |
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] |
|
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 |
巴利原典 (PTS) [1] | 56. Appamatto ayaṃ gandho yāyaṃ tagaracandanī
Yo ca sīlavataṃ gandho vāti devesu uttamo.
|
巴利原典 (CSCD) [2] | 56. Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ [yāyaṃ tagaracandanī (sī. syā. kaṃ. pī.)];
Yo ca sīlavataṃ gandho, vāti devesu uttamo.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五六 栴檀多伽羅,此等香甚微。持戒者最上,香薰諸天間。 [MettFn04-19] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 56 多伽羅與檀木香,此香微小不足道;
具戒者之香最勝,向上飄送至天界。
|
漢譯(周金言 譯, 白話文版) [13] | 多伽羅香和檀香的香氣微弱,戒香最佳,甚至香飄諸天。 (偈 56) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 57. Tesaṃ sampannasīlānaṃ appamādavihārinaṃ
Sammadaññā vimuttānaṃ māro maggaṃ na vindati.
|
巴利原典 (CSCD) [2] | 57. Tesaṃ sampannasīlānaṃ, appamādavihārinaṃ;
Sammadaññā vimuttānaṃ, māro maggaṃ na vindati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五七 成就諸戒行,住於不放逸,正智解脫者,魔不知所趣。 [MettFn04-20] 、 [MettFn04-21] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 57 對於戒行已具足、安穩住於不放逸、
透過正智解脫者,魔找不到其行道。 [CFFn04-04]
|
漢譯(周金言 譯, 白話文版) [13] | 魔波旬不知持戒嚴謹、不放逸、智慧解脫的人往生何處。 (偈 57) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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] |
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 |
巴利原典 (PTS) [1] | 58. Yathā saṅkāradhānasmiṃ ujjhitasmiṃ mahāpathe padumaṃ tattha jāyetha sucigandhaṃ manoramaṃ.
|
巴利原典 (CSCD) [2] | 58. Yathā saṅkāraṭhānasmiṃ [saṅkāradhānasmiṃ (sī. syā. kaṃ. pī.)], ujjhitasmiṃ mahāpathe;
Padumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五八 猶如糞穢聚,棄著於大道,蓮華生其中,香潔而悅意。 [NandFn04-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 58 猶如丟棄於大道的垃圾堆裡,
也能生長著清香悅意的蓮花;
|
漢譯(周金言 譯, 白話文版) [13] | 如同美麗馨香的蓮花可以在路邊的廢土堆中綻放,究竟聖者的弟子以智慧照耀無明眾生。 [dhp-a-058-note] (偈58/59) |
漢譯(相當之古漢譯對應經典) [5] |
|
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 |
巴利原典 (PTS) [1] | 59. Evaṃ saṅkārabhūtesu andhabhūte puthujjane
Atirocati paññāya sammāsambuddhasāvako.
Pupphavaggo catuttho. |
巴利原典 (CSCD) [2] | 59. Evaṃ saṅkārabhūtesu, andhabhūte [andhībhūte (ka.)] puthujjane;
Atirocati paññāya, sammāsambuddhasāvako.
Pupphavaggo catuttho niṭṭhito. |
漢譯( 了參 法師 譯, 文言文版) [3] | 五九 如是糞穢等,盲昧凡夫中,正覺者弟子,以智慧光照。 [LChnFn04-17] 、 [NandFn04-04] 華品第四竟 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 59 在無用的眾生裡,也能出現佛弟子,
他以智慧來照耀,超越盲目的凡夫。
花品第四完畢 |
漢譯(周金言 譯, 白話文版) [13] | 如同美麗馨香的蓮花可以在路邊的廢土堆中綻放,究竟聖者的弟子以智慧照耀無明眾生。 [dhp-a-058-note] (偈58/59) |
漢譯(相當之古漢譯對應經典) [5] |
|
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 |
巴利原典 (PTS) [1] |
60. Dīghā jāgarato ratti dīghaṃ santassa yojanaṃ
Dīgho bālānaṃ saṃsāro saddhamma avijānataṃ.
|
巴利原典 (CSCD) [2] | 5. Bālavaggo 60. Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ;
Dīgho bālānaṃ saṃsāro, saddhammaṃ avijānataṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 五、愚品 六0 不眠者夜長,倦者由旬長,不明達正法──愚者輪迴長。 [LChnFn05-01] 、 [LChnFn05-02] 、 [MettFn05-01] 、 [MettFn05-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第五:愚人品 60 不眠之人黑夜長,疲憊之人由旬遠; [CFFn05-01]
不知正法的愚人,其輪迴極其漫長。
|
漢譯(周金言 譯, 白話文版) [13] | 第五品--愚人品 對失眠的人而言,長夜漫漫;對滿心憂鬱的人而言,路途遙遠,對佛法一無所知的愚人,生死輪迴漫長。 (偈60) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | Chapter 5 Fools LONG IS saṃsāra TO THOSE WHO KNOW NOT THE DHAMMA
|
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 |
巴利原典 (PTS) [1] | 61. Carañce nādhigaccheyya seyyaṃ sadisamattano
Ekacariyaṃ daḷhaṃ kayirā natthi bāle sahāyatā.
|
巴利原典 (CSCD) [2] | 61. Carañce nādhigaccheyya, seyyaṃ sadisamattano;
Ekacariyaṃ [ekacariyaṃ (ka.)] daḷhaṃ kayirā, natthi bāle sahāyatā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六一 不得勝我者為友,與我相等者亦無,寧可堅決獨行居,不與愚人作伴侶。 [MettFn05-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 61 在旅途上若找不到,比己更好或同等者,
就應堅定單獨修行,絕對不和愚人為友。
|
漢譯(周金言 譯, 白話文版) [13] | 如果找不到比自己更有德行或相當的人為友,
寧可獨居,也不要與愚癡的人為伍。 [dhp-a-061-note] (偈61)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 62. Puttā matthi dhanammatthi iti bālo vihaññati
Attā hi attano natthi kuto puttā kuto dhanaṃ.
|
巴利原典 (CSCD) [2] | 62. Puttā matthi dhanammatthi [puttamatthi dhanamatthi (ka.)], iti bālo vihaññati;
Attā hi [attāpi (?)] attano natthi, kuto puttā kuto dhanaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六二 『此我子我財』愚人常為憂。我且無有我,何有子與財? [MettFn05-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 62 我有兒子我有財:愚者因此感苦惱。
自己亦非自己的,哪來兒子哪來財?
|
漢譯(周金言 譯, 白話文版) [13] | 無明的人以為:「這是我兒子,這是我的財富。」所以安全無虞; [dhp-a-062-note] 事實上,此身不為己有,更何況兒子和財富呢! (偈62) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | ONE IS NOT ONE'S OWN
|
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 |
巴利原典 (PTS) [1] | 63. Yo bālo maññati bālyaṃ paṇaḍito vā'pi tena so
Bālo ca paṇḍitamānī sa ve bālo'ti vuccati.
|
巴利原典 (CSCD) [2] | 63. Yo bālo maññati bālyaṃ, paṇḍito vāpi tena so;
Bālo ca paṇḍitamānī, sa ve ‘‘bālo’’ti vuccati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六三 愚者(自)知愚,彼即是智人。愚人(自)謂智,實稱(真)愚夫。 [MettFn05-05] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 63 自知愚昧的愚人,因此亦算是智者;
自判智者的愚人,真是所謂的愚人。
|
漢譯(周金言 譯, 白話文版) [13] | 自知愚癡的人,其實是聰明的人。
愚癡卻自以為聰明的人,真正是愚癡的人。 (偈63)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 64. Yāvajīvampi ce bālo vaṇḍitaṃ payirupāsati
Na so dhammaṃ vijānāti dabbī sūparasaṃ yathā.
|
巴利原典 (CSCD) [2] | 64. Yāvajīvampi ce bālo, paṇḍitaṃ payirupāsati;
Na so dhammaṃ vijānāti, dabbī sūparasaṃ yathā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六四 愚者雖終身,親近於智人,彼不了達摩,如匙嘗湯味。 [MettFn05-06] 、 [MettFn05-07] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 64 即使盡其一輩子,愚人親近了智者,
他也不能了知法,如勺不知湯之味。
|
漢譯(周金言 譯, 白話文版) [13] | 真正的癡人雖然終身與智者為伍,仍然無法領悟佛法,
就像湯匙不知湯的滋味。 (偈 64)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 65. Muhuttampi ce viñgñu paṇḍitaṃ payirupāsati
Khippaṃ dhammaṃ vijānāti jivhā sūparasaṃ yathā.
|
巴利原典 (CSCD) [2] | 65. Muhuttamapi ce viññū, paṇḍitaṃ payirupāsati;
Khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六五 慧者須臾頃,親近於智人,能速解達摩,如舌嘗湯味。 [MettFn05-08] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 65 雖然只是片刻間,智者親近了智者,
他能迅速了知法,如舌能知湯之味。
|
漢譯(周金言 譯, 白話文版) [13] | 聰慧的人,雖然只與智者短暫相處,但能很快領悟佛法,就像舌頭明辨湯的味道。 (偈 65) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | THE WISE CAN APPRECIATE THE VALUE OF THE DHAMMA
|
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 |
巴利原典 (PTS) [1] | 66. Caranti bālā dummedhā amitteneva attanā
Karontā pāpakaṃ kammaṃ yaṃ hoti kaṭukapphalaṃ.
|
巴利原典 (CSCD) [2] | 66. Caranti bālā dummedhā, amitteneva attanā;
Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六六 愚人不覺知,與自仇敵行,造作諸惡業,受定眾苦果。 [NandFn05-01] 、 [NandFn05-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 66 無慧愚人四處走,伴隨自己此敵人,
他們在造作惡業,帶來苦果的惡業。
|
漢譯(周金言 譯, 白話文版) [13] | 無明的愚人自作孽,到處造作惡業,而受惡報。 (偈66) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 67. Na taṃ kammaṃ kataṃ sādhu yaṃ katvā nānutappati
Yassa assumukho rodaṃ vipākaṃ paṭisevati.
|
巴利原典 (CSCD) [2] | 67. Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;
Yassa assumukho rodaṃ, vipākaṃ paṭisevati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六七 彼作不善業,作已生後悔,哭泣淚滿面,應得受異熟。 [LChnFn05-03] 、 [MettFn05-10] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 67 做了會後悔的業,即沒有妥善做好,
在體驗其果報時,他淚流滿面悲泣。
|
漢譯(周金言 譯, 白話文版) [13] | 惡業是造作之後會後悔的業;
惡業是當接受業報時,使人涕泗縱橫的業。 (偈 67)
|
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | NOT WELL DONE IS THAT DEED WHICH CAUSES REPENTANCE
|
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 |
巴利原典 (PTS) [1] | 68. Tañca kammaṃ kataṃ sādhu yaṃ katvā nānutappati
Yassa patīto sumano vipākaṃ paṭisevati.
|
巴利原典 (CSCD) [2] | 68. Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;
Yassa patīto sumano, vipākaṃ paṭisevati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六八 若彼作善業,作已不追悔,歡喜而愉悅,應得受異熟。[LChnFn05-04] 、 [MettFn05-11] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 68 做了無後悔的業,即已經妥善做好,
在體驗其果報時,他感到歡喜快樂。
|
漢譯(周金言 譯, 白話文版) [13] | 善業是造作之後不會後悔的業;
善業是接受業報時,滿心歡喜的業。 (偈 68)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 69. Madhuvā maññati bālo yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha bālo dukkhaṃ nigacchati.
|
巴利原典 (CSCD) [2] | 69. Madhuvā [madhuṃ vā (dī. ni. ṭīkā 1)] maññati bālo, yāva pāpaṃ na paccati;
Yadā ca paccati pāpaṃ, bālo [atha bālo (sī. syā.) atha (?)] dukkhaṃ nigacchati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六九 惡業未成熟,愚人思如蜜;惡業成熟時,愚人必受苦。 [MettFn05-12] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 69 只要惡業還未成熟,愚人以為它甜如蜜;
然而當惡業成熟時,愚人就得為它受苦。
|
漢譯(周金言 譯, 白話文版) [13] | 愚痴的人在惡業尚未成熟的時候,以為惡業甜如蜂蜜,一旦成熟,則受苦受難。 (偈 69) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | EVIL-DOERS COME 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 |
巴利原典 (PTS) [1] | 70. Māse māse kusaggena bālo bhuñjetha bhojanaṃ
Na so saṅkhatadhammānaṃ kalaṃ agghati soḷasiṃ.
|
巴利原典 (CSCD) [2] | 70. Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;
Na so saṅkhātadhammānaṃ [saṅkhatadhammānaṃ (sī. pī. ka.)], kalaṃ agghati soḷasiṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 七0 愚者月復月,雖僅取(少)食──以孤沙草端;(彼所得功德),不及思法者,十六分之一。 [LChnFn05-05] 、 [LChnFn05-06] 、 [MettFn05-13] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 70 愚人月復一月以古沙草攝取飲食,
卻不值思惟真諦者的十六份之一。
|
漢譯(周金言 譯, 白話文版) [13] | 愚癡的人雖然經年累月只吃用孤沙草尖所能攫取的少量食物, [dhp-a-070-note2] 如此所得到的善業仍不及明瞭正法的人的十六分之一。 [dhp-a-070-note] (偈 70) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 71. Na hi pāpaṃ kataṃ kamma sajju khīraṃ'va muccati
Ḍahantaṃ bālamanveti bhasmacchanno'va pāvako.
|
巴利原典 (CSCD) [2] | 71. Na hi pāpaṃ kataṃ kammaṃ, sajju khīraṃva muccati;
Ḍahantaṃ bālamanveti, bhasmacchannova [bhasmāchannova (sī. pī. ka.)] pāvako.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 七一 猶如搆牛乳,醍醐非速成。愚人造惡業,不即感惡果,業力隨其後,如死灰覆火。 [LChnFn05-07] 、 [MettFn05-14] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 71 惡業不會即刻帶來果報,就像鮮奶不會即刻凝固,
但是它依然跟隨著愚人,猶如以灰覆蓋的活火炭。
|
漢譯(周金言 譯, 白話文版) [13] | 惡業雖然不會立刻成熟,如同牛奶不會瞬間凝結,
但惡業不離愚人,時時燒炙愚癡的人,如同灰燼覆蓋下的活火炭。 (偈 71)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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] |
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 |
巴利原典 (PTS) [1] | 72. Yāvadeva anatthāya ñattaṃ bālassa jāyati
Hanti bālassa sukkaṃsaṃ muddhamassa vipātayaṃ.
|
巴利原典 (CSCD) [2] | 72. Yāvadeva anatthāya, ñattaṃ [ñātaṃ (?)] bālassa jāyati;
Hanti bālassa sukkaṃsaṃ, muddhamassa vipātayaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 七二 愚夫求知識,反而趨滅亡,損害其幸福,破碎其頭首。 [LChnFn05-08] 、 [MettFn05-15] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 72 愚人所獲得的知識,就只會對自己不利,
它毀滅愚人的光明,也使他的頭顱破裂。 [CFFn05-02]
|
漢譯(周金言 譯, 白話文版) [13] | 愚人的各種技倆只會傷害自己,破壞德行與智慧。 (偈 72) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 73. Asataṃ bhāvanamiccheyya purekkhārañca bhikkhusu
Āvāsesu ca issariyaṃ pūjā parakulesu ca.
|
巴利原典 (CSCD) [2] | 73. Asantaṃ bhāvanamiccheyya [asantaṃ bhāvamiccheyya (syā.), asantabhāvanamiccheyya (ka.)], purekkhārañca bhikkhusu;
Āvāsesu ca issariyaṃ, pūjā parakulesu ca.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 七三 (愚人)騖虛名:僧中作上座,僧院為院主,他人求供養。 [MettFn05-16] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 73 無德者有非份之求,要在眾比丘中居先,
要在寺院裡掌主權,及貪求別家的禮敬。 [CFFn05-03]
|
漢譯(周金言 譯, 白話文版) [13] | 愚癡的比丘追求種種虛榮:在僧伽中坐上座,成為精舍的住持和受他人的禮敬。 (偈 73) 愚癡的人心中惦著的是:「讓其他比丘和信徒都明白:『事情不論大小,因為我才能成就,都由我作主』。」所以貪與慢增長。 (偈 74) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | THE IGNORANT SEEK UNDUE FAME
|
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 |
巴利原典 (PTS) [1] | 74. Mameva kataṃ maññantū gihī pabbajitā ubho
Mameva ativasā assu kiccākiccesu kismici
Iti bālassa saṃkappo icchā māno ca vaḍḍhati.
|
巴利原典 (CSCD) [2] | 74. Mameva kata maññantu, gihīpabbajitā ubho;
Mamevātivasā assu, kiccākiccesu kismici;
|
漢譯( 了參 法師 譯, 文言文版) [3] | 七四 『僧與俗共知──此事由我作,事無論大小,皆由我作主』,愚人作此想,貪與慢增長。 [MettFn05-16] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 74 願居士出家眾兩者,皆想諸事因我成就。
無論一切大小的事,讓他們聽我的指示。
這就是愚人的想法,其貪欲與我慢增長。
|
漢譯(周金言 譯, 白話文版) [13] | 愚癡的比丘追求種種虛榮:在僧伽中坐上座,成為精舍的住持和受他人的禮敬。 (偈 73) 愚癡的人心中惦著的是:「讓其他比丘和信徒都明白:『事情不論大小,因為我才能成就,都由我作主』。」所以貪與慢增長。 (偈 74) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] |
|
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 |
巴利原典 (PTS) [1] | 75. Aññā hi lābhūpanisā aññā nibbānagāminī75
Evametaṃ abhiññāya bhikkhu buddhassa sāvako
Sakkāraṃ nābhinandeyya vivekamanubrūhaye.
Bālavaggo pañcamo. |
巴利原典 (CSCD) [2] | 75. Aññā hi lābhūpanisā, aññā nibbānagāminī;
Evametaṃ abhiññāya, bhikkhu buddhassa sāvako;
Sakkāraṃ nābhinandeyya, vivekamanubrūhaye.
Bālavaggo pañcamo niṭṭhito. |
漢譯( 了參 法師 譯, 文言文版) [3] | 七五 一(道)引世利,一(道)向涅槃。佛弟子比丘,當如是了知,莫貪著世利,專注於遠離。 [MettFn05-17] 、 [MettFn05-18] 、 [MettFn05-19] 愚品第五竟 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 75 一個導向世俗成就,另一個則導向涅槃;
如是明瞭此中差別,身為佛弟子的比丘,
不應樂於世俗利養,應該致力培育捨離。
愚人品第五完畢 |
漢譯(周金言 譯, 白話文版) [13] | 獲得世間利益的方法和證得涅槃的修行方法絕對不同,佛陀的弟子應該明白這種道理,不應該貪戀世間利益,應該修習出離心。 [dhp-a-075-note] (偈 75) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | THE PATH TO GAIN IS ONE AND TO NIBBĀNA IS ANOTHER
|
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 |
巴利原典 (PTS) [1] |
76. Nidhinaṃ'va pavattāraṃ yaṃ passe vajjadassinaṃ
Niggayhavādiṃ medhāviṃ tādisaṃ paṇḍitaṃ bhaje
Tādisaṃ bhajamānassa seyyo hoti na pāpiyo.
|
巴利原典 (CSCD) [2] | 6. Paṇḍitavaggo 76. Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;
Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;
Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 六、智者品 [LChnFn06-01] 七六 若見彼智者──能指示過失,並能譴責者,當與彼為友;猶如知識者,能指示寶藏。與彼智人友,定善而無惡。 [MettFn06-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第六:智者品 76 對於見他人之過失、願意責備人的智者,
應視為開顯寶藏者。應和如此智者相處;
和如此智者相處者,只會更好不會更糟。
|
漢譯(周金言 譯, 白話文版) [13] | 第六品--智者品 人應該追隨會規勸別人過錯的智者,一如追隨嚮導,前往埋藏寶藏的地點。追隨智者,較容易開發智慧。 (偈76) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | Chapter 6 The Wise ASSOCIATE WITH THE WISE WHO TRY TO CORRECT YOU
|
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 |
巴利原典 (PTS) [1] | 77. Ovadeyyanusāseyya asabbhā ca nivāraye
Sataṃ hi so piyo hoti asataṃ hoti appiyo.
|
巴利原典 (CSCD) [2] | 77. Ovadeyyānusāseyya, asabbhā ca nivāraye;
Satañhi so piyo hoti, asataṃ hoti appiyo.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 七七 訓誡與教示,阻(他人)過惡。善人愛此人,但為惡人憎。 [LChnFn06-02] 、 [MettFn06-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 77 智者應訓與指導,防止他人犯過錯。
他會受到賢者喜,反之惡人卻不喜。
|
漢譯(周金言 譯, 白話文版) [13] | 智者應規勸忠告別人,使人免於犯錯;
善良的人愛戴智者,只有惡人憎恨智者。 (偈77)
|
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | ADVISERS ARE PLEASING TO THE GOOD, BUT NOT 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] |
|
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 |
巴利原典 (PTS) [1] | 78. Na bhaje pāpake mitte na bhaje purisādhame
Bhajetha mitte kalyāṇe bhajetha purisuttame.
|
巴利原典 (CSCD) [2] | 78. Na bhaje pāpake mitte, na bhaje purisādhame;
Bhajetha mitte kalyāṇe, bhajetha purisuttame.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 七八 莫與惡友交,莫友卑鄙者。應與善友交,應友高尚士。 [LChnFn06-03] 、 [MettFn06-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 78 不應親近邪惡友,不應親近卑劣人。
應該親近良善友,應該親近超凡人。
|
漢譯(周金言 譯, 白話文版) [13] | 不要結交壞朋友,不要與卑鄙的人來往,
應該結交善知識,且與品格高尚的人為友。 (偈78)
|
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | CULTIVATE GOOD FRIENDSHIP
|
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] |
|
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 |
巴利原典 (PTS) [1] | 79. Dhammapīti sukhaṃ seti vippasannena tejasā
Ariyappavedite dhamme sadā ramati paṇḍito.
|
巴利原典 (CSCD) [2] | 79. Dhammapīti sukhaṃ seti, vippasannena cetasā;
Ariyappavedite dhamme, sadā ramati paṇḍito.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 七九 得飲法(水)者,心清而安樂。智者常喜悅,聖者所說法。 [LChnFn06-04] 、 [MettFn06-04] 、 [MettFn06-05] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 79 飲法者以寧靜心愉快過活;
智者常樂於聖者開顯之法。
|
漢譯(周金言 譯, 白話文版) [13] | 啜飲正法的人,內心安詳,生活愉快,智者喜悅聖者所說的正法。 (偈 79) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | HAPPILY HE LIVES WHO DRINKS OF THE DHAMMA
|
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] |
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 |
巴利原典 (PTS) [1] | 80. Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti paṇḍitā.
|
巴利原典 (CSCD) [2] | 80. Udakañhi nayanti nettikā, usukārā namayanti [damayanti (ka.)] tejanaṃ;
Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八0 灌溉者引水,箭匠之矯箭,木匠之繩木,智者自調御。 [LChnFn06-05] 、 [MettFn06-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 80 治水者疏導水,矢師們矯正箭,
木匠修飾木材,智者調服自己。
|
漢譯(周金言 譯, 白話文版) [13] | 灌溉者引水,箭匠矯直弓箭,木匠處理木材,而智者調御自己。 (偈80) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 81. Selo yathā ekaghano vātena na samīrati
Evaṃ nindāpasaṃsāsu na samiñjanti paṇḍitā.
|
巴利原典 (CSCD) [2] | 81. Selo yathā ekaghano [ekagghano (ka.)], vātena na samīrati;
Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八一 猶如堅固巖,不為風所搖,毀謗與讚譽,智者不為動。 [NandFn06-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 81 猶如岩嶽不受狂風動搖,
智者也不受到褒貶動搖。
|
漢譯(周金言 譯, 白話文版) [13] | 如同堅固的石頭不為風動,智者也不為毀譽所動。 (偈81) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 82. Yathāpi rahado gambhīro vippasanno anāvilo
Evaṃ dhammāni sutvāna vippasīdanti paṇḍitā.
|
巴利原典 (CSCD) [2] | 82. Yathāpi rahado gambhīro, vippasanno anāvilo;
Evaṃ dhammāni sutvāna, vippasīdanti paṇḍitā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八二 亦如一深池,清明而澄淨,智者聞法已,如是心清淨。 [NandFn06-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 82 猶如深潭清澈又平靜,
智者聞法後變得安詳。
|
漢譯(周金言 譯, 白話文版) [13] | 如同深潭的水,清澈安靜;智者聽聞佛法後,內心清淨。 (偈82) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 83. Sabbattha ve sappurisā cajanti na kāmakāmā lapayanti santo
Sukhena phuṭṭhā atha vā dukhena noccāvacaṃ paṇḍitā dassayanti.
|
巴利原典 (CSCD) [2] | 83. Sabbattha ve sappurisā cajanti, na kāmakāmā lapayanti santo;
Sukhena phuṭṭhā atha vā dukhena, na uccāvacaṃ [noccāvacaṃ (sī. aṭṭha.)] paṇḍitā dassayanti.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八三 善人離諸(欲),不論諸欲事。苦樂所不動,智者無喜憂。 [MettFn06-07] 、 [MettFn06-08] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 83 善士捨棄了一切;聖者不以貪閒談;
遭受快樂或苦時,智者毫不顯喜憂。
|
漢譯(周金言 譯, 白話文版) [13] | 智者不執著世間,不與聞諸愛欲,不論遭遇苦或樂,智者不憂不樂。 (偈83) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | THE WISE ARE NEITHER ELATED NOR DEPRESSED
|
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] |
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 |
巴利原典 (PTS) [1] | 84. Na attahetu na parassa hetu
Na puttamicche na dhanaṃ na raṭṭhaṃ
Na iccheyya adhammena samiddhimattano
Sa sīlavā paññavā dhammiko siyā.
|
巴利原典 (CSCD) [2] | 84. Na attahetu na parassa hetu, na puttamicche na dhanaṃ na raṭṭhaṃ;
Na iccheyya [nayicche (pī.), nicche (?)] adhammena samiddhimattano, sa sīlavā paññavā dhammiko siyā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八四 不因自因他,(智者作諸惡),不求子求財、及謀國(作惡)。不欲以非法,求自己繁榮。彼實具戒行,智慧正法者。 [NandFn06-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 84 不為自己不為別人(而造惡),
不會(造惡)以求得子、財與國,
不以非法求得自己的成就,
他是具戒具慧及如法之人。
|
漢譯(周金言 譯, 白話文版) [13] | 智者不會因為自己的利益或別人的利益而造作惡業,智者也不會為了求子、財富或謀國而造作惡業;真正的智者不應該以非法手段追求成功,唯有如此,才是有戒行、智慧、正直的智者。 (偈84) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | SUCCESS SHOULD NOT BE SOUGHT BY WRONGFUL MEANS
|
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 |
巴利原典 (PTS) [1] | 85. Appakā te manussesu ye janā pāragāmino
Athāyaṃ itarā pajā tīramevānudhāvati.
|
巴利原典 (CSCD) [2] | 85. Appakā te manussesu, ye janā pāragāmino;
Athāyaṃ itarā pajā, tīramevānudhāvati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八五 於此人群中,達彼岸者少。其餘諸人等,徘徊於此岸。 [LChnFn06-06] 、 [LChnFn06-07] 、 [MettFn06-09] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 85 到達彼岸的人,只有少數幾個;
其他所有的人,於此岸來回跑。
|
漢譯(周金言 譯, 白話文版) [13] | 到達彼岸(涅槃)的人少,其餘的人都在此岸徘徊。 (偈85) 信受奉行佛法的人,去除貪欲,可以到達難以抵達的彼岸。 (偈86) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | FEW GO BEYOND
|
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 |
巴利原典 (PTS) [1] | 86. Ye ca kho sammadakkhāte dhamme dhammānuvattino
Te janā pāramessanti maccudheyyaṃ suduttaraṃ.
|
巴利原典 (CSCD) [2] | 86. Ye ca kho sammadakkhāte, dhamme dhammānuvattino;
Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八六 善能說法者,及依正法行,彼能達彼岸,度難度魔境。 [LChnFn06-08] 、 [MettFn06-10] 、 [NandFn06-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 86 然而那些依圓滿宣說之法實行的人,
他們將到達彼岸,越渡極難越渡的死界。
|
漢譯(周金言 譯, 白話文版) [13] | 到達彼岸(涅槃)的人少,其餘的人都在此岸徘徊。 (偈85) 信受奉行佛法的人,去除貪欲,可以到達難以抵達的彼岸。 (偈86) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 87. Kaṇhaṃ dhammaṃ vippahāya sukkaṃ bhāvetha paṇḍito
Okā anokaṃ āgamma viveke yattha dūramaṃ.
|
巴利原典 (CSCD) [2] | 87. Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;
Okā anokamāgamma, viveke yattha dūramaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八七 應捨棄黑法,智者修白法,從家來無家,喜獨處不易。 [LChnFn06-09] 、 [MettFn06-11]、 [MettFn06-12]、 [MettFn06-13] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 87-88 離家來到無家的智者,應捨棄黑暗培育光明。
他應在遠離之中尋求,甚難享受到的極大樂。
捨棄欲樂後再無障礙,智者清淨自心的煩惱。
|
漢譯(周金言 譯, 白話文版) [13] | 智者遠離貪愛,以涅槃為目的,不作黑法 [dhp-a-087-note] ,勤休白法,追求凡人不喜歡的寂靜、出離與涅槃。智者割捨欲愛,無所執著,滌除心中所有的煩惱。 (偈87/88) 正念現前,修習七覺支,同時去除一切欲愛的人,煩惱已斷,今生就能證得涅槃。 (偈89) |
漢譯(相當之古漢譯對應經典) [5] |
|
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 |
巴利原典 (PTS) [1] | 88. Tatrābhiratimiccheyya hitvā kāme akiñcano
Pariyodapeyya attānaṃ cittaklesehi paṇḍito.
|
巴利原典 (CSCD) [2] | 88.
Tatrābhiratimiccheyya, hitvā kāme akiñcano;
Pariyodapeyya [pariyodāpeyya (?)] attānaṃ, cittaklesehi paṇḍito.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八八 當求是(法)樂。捨欲無所有,智者須清淨,自心諸垢穢。[LChnFn06-10] 、 [LChnFn06-11] 、 [MettFn06-14] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 87-88 離家來到無家的智者,應捨棄黑暗培育光明。
他應在遠離之中尋求,甚難享受到的極大樂。
捨棄欲樂後再無障礙,智者清淨自心的煩惱。
|
漢譯(周金言 譯, 白話文版) [13] | 智者遠離貪愛,以涅槃為目的,不作黑法 [dhp-a-087-note] ,勤休白法,追求凡人不喜歡的寂靜、出離與涅槃。智者割捨欲愛,無所執著,滌除心中所有的煩惱。 (偈87/88) 正念現前,修習七覺支,同時去除一切欲愛的人,煩惱已斷,今生就能證得涅槃。 (偈89) |
漢譯(相當之古漢譯對應經典) [5] |
|
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 |
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] |
Paṇḍitavaggo chaṭṭho niṭṭhito. 智者品第六完畢 |
漢譯(周金言 譯, 白話文版) [13] | 智者遠離貪愛,以涅槃為目的,不作黑法 [dhp-a-087-note] ,勤休白法,追求凡人不喜歡的寂靜、出離與涅槃。智者割捨欲愛,無所執著,滌除心中所有的煩惱。 (偈87/88) 正念現前,修習七覺支,同時去除一切欲愛的人,煩惱已斷,今生就能證得涅槃。 (偈89) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] |
|
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 |
巴利原典 (PTS) [1] |
90. Gataddhino visokassa vippamuttassa sabbadhi90
Sabbaganthappahīṇassa pariḷāho na vijjati.
|
巴利原典 (CSCD) [2] | 7. Arahantavaggo 90. Gataddhino visokassa, vippamuttassa sabbadhi;
Sabbaganthappahīnassa, pariḷāho na vijjati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 七、阿羅漢品 [LChnFn07-01] 九0 路行盡無憂,於一切解脫,斷一切繫縛,無有苦惱者。 [LChnFn07-02] 、 [LChnFn07-03] 、 [MettFn07-01] 、 [MettFn07-02] 、 [MettFn07-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第七:阿羅漢品 90 對於旅程已走完、無憂解脫了一切、
已斷一切束縛者,於他不會有熱惱。
|
漢譯(周金言 譯, 白話文版) [13] | 第七品--阿羅漢品 不再生死輪迴,不後悔,解脫一切,自由自在,
斷一切繫縛** [dhp-a-090-note] 的人 [dhp-a-090-note2] ,沒有任何貪欲。 (偈90)
|
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | Chapter 7 Arahanta Vagga [NāradaFn07-01] The Worthy NO SUFFERING FOR THE EMANCIPATED
|
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 |
巴利原典 (PTS) [1] | 91. Uyyuñjanti satimanto na nikete ramanti te
Haṃsā'va pallalaṃ hitvā okamoka jahanti te.
|
巴利原典 (CSCD) [2] | 91. Uyyuñjanti satīmanto, na nikete ramanti te;
Haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 九一 正念奮勇者,彼不樂在家。如鵝離池去,彼等棄水家。 [LChnFn07-04] 、 [NandFn07-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 91 具念者勤於修行,他們不執著住處;
如天鵝捨棄池塘,家家他們都捨棄。
|
漢譯(周金言 譯, 白話文版) [13] | 正念現前的人精進修行,如同天鵝飛離沼澤,他們不樂在家 [dhp-a-091-note] ,而正信出家。 (偈91) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | ARAHANTS ARE FREE FROM ATTACHMENT
|
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 |
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] | |
漢譯(周金言 譯, 白話文版) [13] | 阿羅漢不積聚 [dhp-a-092-note] ,進食時如實知進食的意義 [dhp-a-092-note2] 。阿羅漢以解脫為修行的目的,解脫即是空、無相 [dhp-a-092-note3] 。阿羅漢不輪迴,如同鳥在天空飛,蹤跡不可覓。 (偈 92) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | BE NOT ATTACHED TO FOOD
|
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 |
巴利原典 (PTS) [1] | 93. Yassāsavā parikkhīṇā āhāre ca anissito
Suññato animitto ca vimokkho yassa gocaro
Ākāse'va sakuntānaṃ padaṃ tassa durannayaṃ
|
巴利原典 (CSCD) [2] | 93. Yassāsavā parikkhīṇā, āhāre ca anissito;
Suññato animitto ca, vimokkho yassa gocaro;
Ākāse va sakuntānaṃ, padaṃ tassa durannayaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 九三 彼等諸漏盡,亦不貪飲食,空無相解脫──是彼所行境,如鳥遊虛空,蹤跡不可得。 [LChnFn07-08] 、 [NandFn07-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 93 對於已滅盡諸漏、不依著於飲食者,
他的目標是解脫,空與無相的解脫。
其行道無法追尋,如空中鳥的行道。
|
漢譯(周金言 譯, 白話文版) [13] | 阿羅漢的諸漏已盡,不執著飲食,阿羅漢以解脫為修行的目的,解脫即是空、無相。阿羅漢的行境如鳥飛過天空,無跡可尋。 (偈 93) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | FREE ARE THE UNDEFILED ONES
|
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 |
巴利原典 (PTS) [1] | 94. Yassindriyāni samathaṃ gatāni assā yathā sārathinā sudantā
Pahīṇamānassa anāsavassa
Devā'pi tassa pihayanti tādino.
|
巴利原典 (CSCD) [2] | 94. Yassindriyāni samathaṅgatāni [samathaṃ gatāni (sī. pī.)], assā yathā sārathinā sudantā;
Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 九四 彼諸根寂靜,如御者調馬,離我慢無漏,為天人所慕。 [MettFn07-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 94 他的諸根已達到平靜,就像馴馬師馴服的馬,
他已斷除我慢及無漏,神也喜愛如如不動者。 [CFFn07-02]
|
漢譯(周金言 譯, 白話文版) [13] | 諸根寂靜的人,如善御者馴服的馬匹;沒有我慢和欲漏的人,諸天也仰慕。 (偈 94) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 95. Paṭhavisamo no virujjhati indakhīlūpamo tādi subbato
Rahado'va apetakaddamo saṃsārā na bhavanti tādino.
|
巴利原典 (CSCD) [2] | 95. Pathavisamo no virujjhati, indakhilupamo [indakhīlūpamo (sī. syā. ka.)] tādi subbato;
Rahadova apetakaddamo, saṃsārā na bhavanti tādino.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 九五 彼已無憤恨,猶如於大地,彼虔誠堅固,如因陀揭羅,如無污泥池,是人無輪迴。 [LChnFn07-09] 、 [LChnFn07-10] 、 [MettFn07-07] 、 [MettFn07-08] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 95 如如不動善修者如門柱,他猶如大地不會被激怒,
他就像沒有淤泥的水池,如如不動者不再有輪迴。
|
漢譯(周金言 譯, 白話文版) [13] | 阿羅漢猶如大地,耐心具足,若受人刺激,也不憤怒;阿羅漢虔誠堅定,一如因陀揭羅 [dhp-a-095-note] ;阿羅漢內心安祥清淨,如無污泥的池塘,不再生死輪迴。 (偈 95) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 96. Santaṃ tassa manaṃ hoti santā vācā ca kamma ca
Sammadaññā vimuttassa upasantassa tādino.
|
巴利原典 (CSCD) [2] | 96. Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;
Sammadaññā vimuttassa, upasantassa tādino.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 九六 彼人心寂靜,語與業寂靜,正智而解脫,如是得安穩。 [NandFn07-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 96 透過正慧而解脫、寂靜如如不動者,
他的意是寧靜的,其語與身亦寧靜。
|
漢譯(周金言 譯, 白話文版) [13] | 阿羅漢的身口意清淨;阿羅漢智慧具足,究竟解脫,究境寂靜,不受生命中的得失左右。 (偈 96) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | CALM ARE THE PEACEFUL
|
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 |
巴利原典 (PTS) [1] | 97. Assaddho akataññū ca sandhicchedo ca yo naro
Hatāvakāso vantāso sa ve uttamaporiso.
|
巴利原典 (CSCD) [2] | 97. Assaddho akataññū ca, sandhicchedo ca yo naro;
Hatāvakāso vantāso, sa ve uttamaporiso.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 九七 無信知無為,斷繫因永謝,棄捨於貪欲,真實無上士。 [LChnFn07-11] 、 [LChnFn07-12] 、 [LChnFn07-13] 、 [MettFn07-09] 、 [MettFn07-10] 、 [NandFn07-05] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 97 不盲信及知無為、斷除了繫縛的人,
不再造業已除欲,他的確是至上人。
|
漢譯(周金言 譯, 白話文版) [13] | 阿羅漢自證涅槃而不輕信;阿羅漢不再生死輪迴,不再造業,斷除所有的貪欲;阿羅漢是無上士。 (偈 97) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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] |
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 |
巴利原典 (PTS) [1] | 98. Gāme vā yadi vā raññe ninne vā yadi vā thale
Yatthārahanto viharanti taṃ bhūviṃ rāmaṇeyyakaṃ.
|
巴利原典 (CSCD) [2] | 98. Gāme vā yadi vāraññe, ninne vā yadi vā thale;
Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 九八 於村落林間,平地或丘陵,何處有羅漢,彼地即可慶。 [LChnFn07-14] 、 [MettFn07-11] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 98 在村子或森林裡,在山谷或在山上,
阿羅漢所住之處,其地都令人愉悅。
|
漢譯(周金言 譯, 白話文版) [13] | 不管是村落或林間,平地或丘陵,阿羅漢居住的地方,一切安樂。 (偈 98) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 99. Ramaṇīyāni araññāni yattha na ramatī jano
Vītarāgā ramissanti na te kāmagavesino.
Arahantavaggo sattamo. |
巴利原典 (CSCD) [2] | 99. Ramaṇīyāni araññāni, yattha na ramatī jano;
Vītarāgā ramissanti, na te kāmagavesino.
Arahantavaggo sattamo niṭṭhito. |
漢譯( 了參 法師 譯, 文言文版) [3] | 九九 林野甚可樂;世人所不樂;彼喜離欲樂,不求諸欲樂。 [NandFn07-06] 阿羅漢品第七竟 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 99 森林是令人愉悅之地,凡夫俗子卻不喜愛它;
無欲之人才喜愛森林,因為他們不是尋欲者。
阿羅漢品第七完畢 |
漢譯(周金言 譯, 白話文版) [13] | 林野寂靜處,世人所不愛;阿羅漢遠離欲樂,歡喜安住林野寂靜處。 (偈 99) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | DELIGHTFUL ARE THE FORESTS TO THE PASSIONLESS
|
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 |
巴利原典 (PTS) [1] |
100. Sahassampi ce vācā anatthapadasaṃhitā
Ekaṃ atthapadaṃ seyyo yaṃ sutvā upasammati.
|
巴利原典 (CSCD) [2] | 8. Sahassavaggo 100. Sahassamapi ce vācā, anatthapadasaṃhitā;
Ekaṃ atthapadaṃ seyyo, yaṃ sutvā upasammati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 八、千品 一00 雖誦一千言,若無義理者,不如一義語,聞已得寂靜。 [MettFn08-01] 、 [NandFn08-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第八:千品 100 一句聽後得平靜有益的話
好過一千句沒有意義的話。
|
漢譯(周金言 譯, 白話文版) [13] | 第一品--雙品 (讀)誦毫無義理的千句話,不如(讀)誦一句有法益的話,聽聞之後,可以使人平靜。 (偈 100) [dhp-a-100-note] |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | Chapter 8 Thousands ONE USEFUL SENTENCE IS BETTER THAN A THOUSAND USELESS WORDS
|
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 |
巴利原典 (PTS) [1] | 101. Sahassampi ce gāthā antthapadasaṃhitā
Ekaṃ gāthāpadaṃ seyyā yaṃ sutvā upasammati.
|
巴利原典 (CSCD) [2] | 101. Sahassamapi ce gāthā, anatthapadasaṃhitā;
Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一0一 雖誦千句偈,若無義理者,不如一句偈,聞已得寂靜。 [MettFn08-02] 、 [MettFn08-03] 、 [NandFn08-01] 、 [NandFn08-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 101 一首聽後得平靜的偈子,
好過千首無意義的偈子。
|
漢譯(周金言 譯, 白話文版) [13] | 唱誦毫無義理的千句偈語,不如唱誦一句有法益的偈語,聽聞之後,使人趣入寂靜。 (偈 101) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 102. Yo ce gāthāsataṃ bhāse anatthapadasaṃhitaṃ
Ekaṃ dhammapadaṃ seyyā yaṃ sutvā upasammati.
|
巴利原典 (CSCD) [2] | 102. Yo ca gāthā sataṃ bhāse, anatthapadasaṃhitā [anatthapadasañhitaṃ (ka.) visesanaṃ hetaṃ gāthātipadassa];
Ekaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一0二 彼誦百句偈,若無義理者,不如一法句,聞已得寂靜。 [LChnFn08-01] 、 [MettFn08-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 102 一個聽後得平靜的法句,
好過誦百首無意義的偈。
|
漢譯(周金言 譯, 白話文版) [13] | 唱誦毫無義理的百句偈語,不如唱誦一句法句,聽聞之後,使人內心寧靜。 (偈 102) 在戰場上戰勝百萬雄獅的人,不如克己者,才是最尊貴的勝利者。 (偈 103) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 103. Yo sahassaṃ sahassena saṅgāme mānuse jine
Ekañca jeyya attānaṃ sa ve saṅgāmajuttamo.
|
巴利原典 (CSCD) [2] | 103. Yo sahassaṃ sahassena, saṅgāme mānuse jine;
Ekañca jeyyamattānaṃ [attānaṃ (sī. pī.)], sa ve saṅgāmajuttamo.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一0三 彼於戰場上,雖勝百萬人;未若克己者,戰士之最上! [MettFn08-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 103 即使有人在戰場上,戰勝一千人一千次,
但戰勝自己一人者,才真是至上戰勝者。
|
漢譯(周金言 譯, 白話文版) [13] | 唱誦毫無義理的百句偈語,不如唱誦一句法句,聽聞之後,使人內心寧靜。 (偈 102) 在戰場上戰勝百萬雄獅的人,不如克己者,才是最尊貴的勝利者。 (偈 103) |
漢譯(相當之古漢譯對應經典) [5] |
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] |
|
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 |
巴利原典 (PTS) [1] | 104. Attā have jitaṃ seyyo yā cāyaṃ itarā pajā
Attadantassa posassa niccaṃ saññatacārino.
|
巴利原典 (CSCD) [2] | 104. Attā have jitaṃ seyyo, yā cāyaṃ itarā pajā;
Attadantassa posassa, niccaṃ saññatacārino.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一0四 能克制自己,過於勝他人。若有克己者,常行自節制。 [LChnFn08-02] 、 [MettFn08-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 104-105 戰勝自己的確遠勝於戰勝他人。
對於調服自己及永遠自制過活的人,
神、乾達婆、魔王與梵天
都贏不回這樣的人的勝利。
|
漢譯(周金言 譯, 白話文版) [13] | 克服自己,勝過征服他人;天神、樂神、魔王波旬或梵天都無法戰勝克己、節制的人。 (偈104/105) |
漢譯(相當之古漢譯對應經典) [5] |
|
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 |
巴利原典 (PTS) [1] | 105. Neva devo na gandhabbo na māro saha brahmunā
Jitaṃ apajitaṃ kayirā tathārūpassa jantuno.
|
巴利原典 (CSCD) [2] | 105. Neva devo na gandhabbo, na māro saha brahmunā;
Jitaṃ apajitaṃ kayirā, tathārūpassa jantuno.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一0五 天神乾闥婆,魔王並梵天,皆遭於敗北,不能勝彼人。 [LChnFn08-03] 、 [LChnFn08-04] 、 [LChnFn08-05] 、 [MettFn08-05] 、 [MettFn08-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 104-105 戰勝自己的確遠勝於戰勝他人。
對於調服自己及永遠自制過活的人,
神、乾達婆、魔王與梵天
都贏不回這樣的人的勝利。
|
漢譯(周金言 譯, 白話文版) [13] | 克服自己,勝過征服他人;天神、樂神、魔王波旬或梵天都無法戰勝克己、節制的人。 (偈104/105) |
漢譯(相當之古漢譯對應經典) [5] |
|
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 |
巴利原典 (PTS) [1] | 106. Māse māse sahassena yo yajetha sataṃ samaṃ
Ekañca bhāvitattānaṃ muhuttampi pūjaye
Sā yeva pūjanā seyyā yañce vassasataṃ hutaṃ.
|
巴利原典 (CSCD) [2] | 106. Māse māse sahassena, yo yajetha sataṃ samaṃ;
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;
Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一0六 月月投千(金)──供犧牲百年,不如須臾間,供養修己者,彼如是供養,勝祭祀百年。 [LChnFn08-06] 、 [LChnFn08-07] 、 [MettFn08-07] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 106 雖人於百年月復一月佈施一千錢,
但頂禮一個圓滿自己的人一剎那,
此頂禮就勝過做了一百年的佈施。
|
漢譯(周金言 譯, 白話文版) [13] | 與其百年間每月供養成千上百的祭祀,不如頃刻之間供養修行的人,如是供養,勝過百年的祭祀。 (偈 106) |
漢譯(相當之古漢譯對應經典) [5] |
|
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
|
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 |
巴利原典 (PTS) [1] | 107. Yo ca vassasataṃ jantu aggiṃ paricare vane
Ekañca bhāvitattānaṃ muhuttampi pūjaye
Sā yeva pūjanā seyyā yañce vassasataṃ hutaṃ.
|
巴利原典 (CSCD) [2] | 107. Yo ca vassasataṃ jantu, aggiṃ paricare vane;
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;
Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一0七 若人一百年──事火於林中,不如須臾間,供養修己者,彼如是供養,勝祭祀百年。 [MettFn08-08] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 107 即使有人在森林中拜祭聖火百年,
但頂禮一個圓滿自己的人一剎那,
此頂禮就勝過他拜祭聖火一百年。
|
漢譯(周金言 譯, 白話文版) [13] | 在林中火祭百年,不如頃刻之間供養修行的人,如是供養,勝過百年的火祭。 [dhp-a-107-note] (偈107) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 108. Yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke
Saṃvaccharaṃ yajetha puññapekkho
Sabbampi taṃ na catubhāgameti
Abhivādanā ujjugatesu seyyā.
|
巴利原典 (CSCD) [2] | 108. Yaṃ kiñci yiṭṭhaṃ va hutaṃ va [yiṭṭhañca hutañca (ka.)] loke, saṃvaccharaṃ yajetha puññapekkho;
Sabbampi taṃ na catubhāgameti, abhivādanā ujjugatesu seyyo.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一0八 若人於世間,施捨或供養,求福一週年,如是諸功德,不及四分一,禮敬正直者。 [LChnFn08-08] 、 [LChnFn08-09] 、 [MettFn08-09] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 108 即使想造福者整年做了無論多少供養與佈施,
但這一切佈施比不上向正直者頂禮的四份一。 [CFFn08-01]
|
漢譯(周金言 譯, 白話文版) [13] | 世間人為追求功德,而在節慶的時候施捨與供養,所得到的功德,不如禮敬聖者的四分之一。 (偈 108) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | BETTER THAN SACRIFICIAL SLAUGHTER OF ANIMALS IS HONOUR TO THE PURE ONES
|
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 |
巴利原典 (PTS) [1] | 109. Abhivādanasīlissa niccaṃ vaddhāpacāyino
Cattārā dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ.
|
巴利原典 (CSCD) [2] | 109. Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino [vaddhāpacāyino (sī. pī.)];
Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ balaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一0九 好樂敬禮者,常尊於長老,四法得增長:壽美樂與力 。 [LChnFn08-10] 、 [LChnFn08-11] 、 [MettFn08-10] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 109 對於有禮敬的習慣、時常尊敬長輩的人,
於他四種法會增長:壽命、美貌、快樂、力量。
|
漢譯(周金言 譯, 白話文版) [13] | 經常禮敬年高德劭的人,四法增長:長壽、美貌、幸福和力量。 (偈 109) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | BLESSED INDEED ARE THEY WHO HONOUR THOSE WORTHY OF HONOUR
|
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 |
巴利原典 (PTS) [1] | 110. Yo ca vassasataṃ jīve dussīlo asamāhito
Ekāhaṃ jīvitaṃ seyyo sīlavantassa jhāyino.
|
巴利原典 (CSCD) [2] | 110. Yo ca vassasataṃ jīve, dussīlo asamāhito;
Ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一一0 若人壽百歲──破戒無三昧,不如生一日──持戒修禪定。 [MettFn08-11] 、 [MettFn08-12] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 110 若人活了百年卻道德敗壞沒自制,
具戒有禪修者的一天生命則更好。
|
漢譯(周金言 譯, 白話文版) [13] | 若長命百歲,但破戒,放逸,不如持戒,修禪定一天。 (偈 110) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 111. Yo ca vassasataṃ jīve duppañño asamāhito
Ekāhaṃ jīvitaṃ seyyo paññavantassa jhāyino.
|
巴利原典 (CSCD) [2] | 111. Yo ca vassasataṃ jīve, duppañño asamāhito;
Ekāhaṃ jīvitaṃ seyyo, paññavantassa jhāyino.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一一一 若人壽百歲──無慧無三昧,不如生一日──具慧修禪定。 [NandFn08-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 111 若人活了百年卻沒有智慧沒自制,
具慧有禪修者的一天生命則更好。
|
漢譯(周金言 譯, 白話文版) [13] | 若長命百歲,但愚癡、放逸,不如具足智慧且修禪定一天。 (偈 111) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 112. Yo ca vassasataṃ jīve kusīto hīnavīriyo
Ekāhaṃ jīvitaṃ seyyo viriyamārabhato daḷhaṃ.
|
巴利原典 (CSCD) [2] | 112. Yo ca vassasataṃ jīve, kusīto hīnavīriyo;
Ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷhaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一一二 若人壽百歲──怠惰不精進,不如生一日──勵力行精進。 [NandFn08-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 112 若人活了百年卻怠惰精進力薄弱,
穩固地精進者的一天生命則更好。
|
漢譯(周金言 譯, 白話文版) [13] | 若長命百歲,但怠惰,精神不振,不如一天的精進。 (偈112) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 113. Yo ca vassasataṃ jīve apassaṃ udayavyayaṃ
Ekāhaṃ jīvitaṃ seyyo passato udayavyayaṃ.
|
巴利原典 (CSCD) [2] | 113. Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一一三 若人壽百歲──不見生滅法,不如生一日──得見生滅法。 [LChnFn08-12] 、 [MettFn08-13] 、 [MettFn08-14] ( 113 研讀 ) |
漢譯( 敬法 法師 譯, 白話文版) [4] | 113 若人活了百年卻不曾見過生滅,
觀照生滅者的一天生命則更好。
|
漢譯(周金言 譯, 白話文版) [13] | 若長命百歲,但不知世事生滅的實相,不如如實知見生滅法的一天。 (偈 113) [dhp-a-113-note] |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 114. Yo ca vassasataṃ jīve apassaṃ amataṃ padaṃ
Ekāhaṃ jīvitaṃ seyyo passato amataṃ padaṃ.
|
巴利原典 (CSCD) [2] | 114. Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato amataṃ padaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一一四 若人壽百歲──不見不死道,不如生一日──得見不死道。 [MettFn08-15] 、 [MettFn08-16] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 114 若人活了百年卻不曾見過不死境,
知見不死境者的一天生命則更好。
|
漢譯(周金言 譯, 白話文版) [13] | 若長命百歲,但不知非緣起法的涅槃,不如一日一夜徹底明白非緣起法的涅槃。 (偈 114) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
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] |
千品第八完畢 |
漢譯(周金言 譯, 白話文版) [13] | 若長命百歲,但不知究竟正法,不如得見究竟正法一天。 (偈 115) |
漢譯(相當之古漢譯對應經典) [5] |
|
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
|
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 |
巴利原典 (PTS) [1] |
116. Abhitvaretha* kalyāṇe pāpā cittaṃ nivāraye
Dandhaṃ hi karoto puññaṃ pāpasmiṃ ramatī mano.
|
巴利原典 (CSCD) [2] | 9. Pāpavaggo 116. Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye;
Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 九、惡品 一一六 應急速作善,制止罪惡心。怠慢作善者,心則喜於惡。 [NandFn09-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第九:惡品 116 應當速於行善及防止心造惡,
因為行善緩慢之心樂於邪惡。
|
漢譯(周金言 譯, 白話文版) [13] | 第九品--惡品 行善要趁早,並且要制止心,不要去作惡,若遲疑,則心易於造作惡行。 (偈116) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | Chapter 9 Evil BE QUICK IN DOING GOOD; SUPPRESS 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 |
巴利原典 (PTS) [1] | 117. Pāpaṃ ce puriso kayirā na taṃ kayirā punappunaṃ
Na tamhi chandaṃ kayirātha dukkho pāpassa uccayo.
|
巴利原典 (CSCD) [2] | 117. Pāpañce puriso kayirā, na naṃ [na taṃ (sī. pī.)] kayirā punappunaṃ;
Na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一一七 若人作惡已,不可數數作;莫喜於作惡;積惡則受苦。 [MettFn09-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 117 如果有人造了惡,不應該一再造惡,
不應該樂於造惡,累積惡導致痛苦。
|
漢譯(周金言 譯, 白話文版) [13] | 人若已經作惡,切忌再犯,不可沉溺其中,不知自拔,惡貫滿盈時,必定受苦報。 (偈 117) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | DO NO EVIL AGAIN AND AGAIN
|
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 |
巴利原典 (PTS) [1] | 118. Puññaṃ ce puriso kayirā kayirāthetaṃ punappunaṃ
Tamhi chandaṃ kayirātha sukho puññassa uccayo.
|
巴利原典 (CSCD) [2] | 118. Puññañce puriso kayirā, kayirā naṃ [kayirāthetaṃ (sī. syā.), kayirāthenaṃ (pī.)] punappunaṃ;
Tamhi chandaṃ kayirātha, sukho puññassa uccayo.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一一八 若人作善已,應復數數作;當喜於作善;積善則受樂。 [MettFn09-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 118 如果有人造了福,他應該一再造福,
他應該樂於造福,累積福導致快樂。
|
漢譯(周金言 譯, 白話文版) [13] | 人若已造善業,應持續做善業,善業多,必受樂報。 (偈 118) [dhp-a-118-note] |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | DO GOOD AGAIN AND AGAIN
|
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 |
巴利原典 (PTS) [1] | 119. Pāpo'pi passati bhadraṃ yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha pāpo pāpāni passati
|
巴利原典 (CSCD) [2] | 119. Pāpopi passati bhadraṃ, yāva pāpaṃ na paccati;
Yadā ca paccati pāpaṃ, atha pāpo pāpāni [atha pāpāni (?)] passati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一一九 惡業未成熟,惡者以為樂。惡業成熟時,惡者方見惡。 [NandFn09-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 119 只要惡業還未成熟,惡人還是看到快樂;
然而當惡業成熟時,惡人就會看到惡報。
|
漢譯(周金言 譯, 白話文版) [13] | 造作惡業的人,在惡報未成熟時,可能享樂,一旦惡報成熟,則承受惡報。 (偈119) 造作善業的人,在業報尚未成熟時,可能受苦,一旦業報成熟,則享受善報。 (偈120) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | BY ITS EFFECTS EVIL IS KNOWN BY ITS EFFECTS GOOD IS KNOWN
|
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 |
巴利原典 (PTS) [1] | 120. Bhadro'pi passati pāpaṃ yāva bhadraṃ na paccati
Yadā ca paccati bhadraṃ atha bhadro bhadrāni passati.
|
巴利原典 (CSCD) [2] | 120. Bhadropi passati pāpaṃ, yāva bhadraṃ na paccati;
Yadā ca paccati bhadraṃ, atha bhadro bhadrāni [atha bhadrāni (?)] passati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一二0 善業未成熟,善人以為苦。善業成熟時,善人始見善。 [NandFn09-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 120 只要善業還未成熟,善人還是看到痛苦;
然而當善業成熟時,善人就會看到善報。
|
漢譯(周金言 譯, 白話文版) [13] | 造作惡業的人,在惡報未成熟時,可能享樂,一旦惡報成熟,則承受惡報。 (偈119) 造作善業的人,在業報尚未成熟時,可能受苦,一旦業報成熟,則享受善報。 (偈120) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] |
|
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 |
巴利原典 (PTS) [1] | 121. Mā'pamaññetha pāpassa na mantaṃ āgamissati
Udabindunipātena udakumbho'pi pūrati
Pūrati bālo pāpassa thokathokampi ācinaṃ.
|
巴利原典 (CSCD) [2] | 121. Māvamaññetha [māppamaññetha (sī. syā. pī.)] pāpassa, na mantaṃ [na maṃ taṃ (sī. pī.), na mattaṃ (syā.)] āgamissati;
Udabindunipātena, udakumbhopi pūrati;
Bālo pūrati [pūrati bālo (sī. ka.), āpūrati bālo (syā.)] pāpassa, thokaṃ thokampi [thoka thokampi (sī. pī.)] ācinaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一二一 莫輕於小惡!謂『我不招報』,須知滴水落,亦可滿水瓶,愚夫盈其惡,少許少許積。 [LChnFn09-01] 、 [MettFn09-03] 、 [MettFn09-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 121 莫輕視惡行,以為「它不會為我帶來果報」;
就像水滴能注滿水瓶,
愚人一點一滴地累積至罪惡滿盈。
|
漢譯(周金言 譯, 白話文版) [13] | 不可小視 [dhp-a-121-note] 惡業,不要以為「我不受惡報」,要知道,點滴之水也可充滿水瓶;同理,愚癡的人雖然少許少許作惡,但必定會有惡貫滿盈的一天。 (偈121) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 122. Mā'pamaññetha puññassa na maṃ taṃ āgamissati
Udabindunipātena udakumbho'pi pūrati
Pūrati dhīro puññassa thokathokampi ācinaṃ.
|
巴利原典 (CSCD) [2] | 122. Māvamaññetha puññassa, na mantaṃ āgamissati;
Udabindunipātena, udakumbhopi pūrati;
Dhīro pūrati puññassa, thokaṃ thokampi ācinaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一二二 莫輕於小善!謂『我不招報』,須知滴水落,亦可滿水瓶,智者完其善,少許少許積。 [NandFn09-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 122 莫輕視善行,以為「它不會為我帶來果報」;
就像水滴能注滿水瓶,
智者一點一滴地累積至福德滿盈。
|
漢譯(周金言 譯, 白話文版) [13] | 不要輕蔑善業,不要以為「好處輪不到我」,要知道,點滴之水也可以充滿水瓶;同理,智者雖然少許少許作善業,必定會積聚一身的善業。 (偈122) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | THINK NOT LIGHTLY OF 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 |
巴利原典 (PTS) [1] | 123. Vāṇijo'va bhayaṃ maggaṃ appasattho mahaddhano
Visaṃ jīvitukāmo'va pāpāni parivajjaye.
|
巴利原典 (CSCD) [2] | 123. Vāṇijova bhayaṃ maggaṃ, appasattho mahaddhano;
Visaṃ jīvitukāmova, pāpāni parivajjaye.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一二三 商人避險道,伴少而貨多;愛生避毒品,避惡當亦爾。 [MettFn09-05] 、 [MettFn09-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 123 如財多隊小的商人,會避開危險的路線,
如想生存者避開毒,人們亦應避免諸惡。
|
漢譯(周金言 譯, 白話文版) [13] | 財富多但護衛少的人,不走險路;同理,珍惜生命的人避免有毒之物,人不應該造作惡業。 (偈123) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | SHUN EVIL LIKE A PERILOUS PATH
|
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 |
巴利原典 (PTS) [1] | 124. Pāṇimhi ce vaṇo nāssa hareyya pāṇinā visaṃ
Nābbaṇaṃ visamanveti natthi pāpaṃ akubbato.
|
巴利原典 (CSCD) [2] | 124. Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ;
Nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一二四 假若無有瘡傷手,可以其手持毒藥。毒不能患無傷手。不作惡者便無惡。 [NandFn09-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 124 如果手中無創口,則可以用手持毒,
無創口則毒不侵;不造惡者亦無罪。
|
漢譯(周金言 譯, 白話文版) [13] | 手掌若沒有傷口,就可以捧持毒藥,毒藥不會傷害沒有傷口的人;
同理,不作惡業的人不受惡報。 (偈124)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 125. Yo appaduṭṭhassa narassa dussati
Suddhassa posassa anaṅgaṇassa
Tameva bālaṃ pacceti pāpaṃ
Sukhumo rajo paṭivātaṃ'va khitto.
|
巴利原典 (CSCD) [2] | 125. .
Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;
Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一二五 若犯無邪者,清淨無染者,罪惡向愚人,如逆風揚塵。 [MettFn09-07] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 125 若人冒犯不傷人者、清淨無染者,
該罪惡返歸於愚人,如逆風揚塵。
|
漢譯(周金言 譯, 白話文版) [13] | 如果傷害與人無害、清淨無染的人,將會自作自受,如同在逆風的地方灑灰塵。 (偈125) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 126. Gabbhameke'papajjanti nirayaṃ pāpakammino
Saggaṃ sugatino yanti parinibbanti anāsavā.
|
巴利原典 (CSCD) [2] | 126. Gabbhameke uppajjanti, nirayaṃ pāpakammino;
Saggaṃ sugatino yanti, parinibbanti anāsavā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一二六 有人生於(母)胎中,作惡者則(墮)地獄,正直之人昇天界,漏盡者證入涅槃。 [NandFn09-05] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 126 有些眾生投母胎,造惡業者墮地獄,
善行之人去天界,無漏之人般涅槃。 [CFFn09-01]
|
漢譯(周金言 譯, 白話文版) [13] | 有人轉生為人,作惡的人墮落惡趣 [dhp-a-126-note1] ,正直的人往生天界,漏盡的人則證入涅槃。 (偈126) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 127. Na antalikkhe na samuddamajajhe
Na pabbatānaṃ vivaraṃ pavissa
Na vijjatī so jagatippadeso
Yatthaṭthito mucceyya pāpakammā.
|
巴利原典 (CSCD) [2] | 127. Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa [pavisaṃ (syā.)];
Na vijjatī [na vijjati (ka. sī. pī. ka.)] so jagatippadeso, yatthaṭṭhito [yatraṭṭhito (syā.)] mucceyya pāpakammā.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一二七 非於虛空及海中,亦非入深山洞窟,欲求逃遁惡業者,世間實無可覓處。 [NandFn09-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 127 無論在虛空中、海洋中或入山洞,
世上無處可令人逃脫惡業的果報。
|
漢譯(周金言 譯, 白話文版) [13] | 不論逃到天空、海中或山洞,作惡的人都無法逃避惡報。 (偈127) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 128. Na antalikkhe na samuddamajajhe
Na pabbatānaṃ vivaraṃ pavissa
Na vijjati so jagatippadeso
Yatthaṭthitaṃ nappasahetha maccu.
Pāpavaggo navamo. |
巴利原典 (CSCD) [2] | 128. Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;
Na vijjatī so jagatippadeso, yatthaṭṭhitaṃ [yatraṭṭhitaṃ (syā.)] nappasaheyya maccu.
Pāpavaggo navamo niṭṭhito. |
漢譯( 了參 法師 譯, 文言文版) [3] | 一二八 非於虛空及海中,亦非入深山洞窟,欲求不為死魔制,世間實無可覓處。 [NandFn09-07] 惡品第九竟 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 128 無論在虛空中、海洋中或入山洞,
世上無處可令人不受死亡所征服。
惡品第九完畢 |
漢譯(周金言 譯, 白話文版) [13] | 不論逃到天空、海中或山洞,人都不免一死。 (偈 128) |
漢譯(相當之古漢譯對應經典) [5] |
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] |
|
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 |
巴利原典 (PTS) [1] |
129. Sabbe tasanti daṇaḍassa sabbe bhāyanti maccuno
Attānaṃ upamaṃ katvā na haneyya na ghātaye.
|
巴利原典 (CSCD) [2] | 10. Daṇḍavaggo 129. Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno;
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 十、刀杖品 [LChnFn10-01] 一二九 一切懼刀杖,一切皆畏死,以自度(他情),莫殺教他殺。 [MettFn10-01] 、 [MettFn10-02] 、 [MettFn10-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第十:刑罰品 129 一切眾生對刑罰顫抖,一切眾生都害怕死亡。
推己及人後,人們不應親自或唆使他人殺生。
|
漢譯(周金言 譯, 白話文版) [13] | 第十品--刀杖品 一切眾生皆畏懼刀杖,
一切眾生皆恐懼死亡,
將心比心,人不應該殺害或教唆殺害他人。 (偈 129)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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
|
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 |
巴利原典 (PTS) [1] | 130. Sabbe tasanti daṇaḍassa sabbesaṃ jīvitaṃ piyaṃ
Attānaṃ upamaṃ katvā na haneyya na ghātaye.
|
巴利原典 (CSCD) [2] | 130. Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ;
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三0 一切懼刀杖,一切皆愛生,以自度(他情),莫殺教他殺。 [MettFn10-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 130 一切眾生對刑罰顫抖,生命對一切眾生都可愛。
推己及人後,人們不應親自或唆使他人殺生。
|
漢譯(周金言 譯, 白話文版) [13] | 一切眾生皆畏懼刀杖,
一切眾生皆珍愛生命,
將心比心,人不應該殺害或教唆殺害他人。 (偈 130)
|
漢譯(相當之古漢譯對應經典) [5] | Suspended |
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | LIFE IS DEAR TO ALL
|
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 |
巴利原典 (PTS) [1] | 131. Sukhakāmāni bhūtāni yodaṇḍena vihiṃsati
Attano sukhamesāno pecca so na labhate sukhaṃ.
|
巴利原典 (CSCD) [2] | 131. Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;
Attano sukhamesāno, pecca so na labhate sukhaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三一 於求樂有情,刀杖加惱害,但求自己樂,後世樂難得。 [MettFn10-05] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 131 對喜歡樂的眾生,若人以棍杖傷害,
來為自己求快樂,來世他不得安樂。
|
漢譯(周金言 譯, 白話文版) [13] | 以傷害他人的手段來追求自己幸福的人,無法獲得幸福。 (偈 131) 不以傷害他人來追求自己幸福的人,可以獲得幸福。 (偈 132) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | MOLEST NONE
|
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 |
巴利原典 (PTS) [1] | 132. Sukhakāmāni bhūtāni yodaṇḍena na hiṃsati
Attano sukhamesāno pecca so labhate sukhaṃ.
|
巴利原典 (CSCD) [2] | 132. Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;
Attano sukhamesāno, pecca so labhate sukhaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三二 於求樂有情,不加刀杖害,欲求自己樂,後世樂可得。 [MettFn10-05] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 132 對喜歡樂的眾生,若人不以杖傷害,
來為自己求快樂,來世他得到安樂。
|
漢譯(周金言 譯, 白話文版) [13] | 以傷害他人的手段來追求自己幸福的人,無法獲得幸福。 (偈 131) 不以傷害他人來追求自己幸福的人,可以獲得幸福。 (偈 132) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | HARM NOT
|
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 |
巴利原典 (PTS) [1] | 133. Mā'voca pharusaṃ kañci vuttā paṭivadeyyu taṃ
Dukkhā hi sārambhakathā paṭidaṇḍā phuseyyu taṃ.
|
巴利原典 (CSCD) [2] | 133. Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ [paṭivadeyyuṃ taṃ (ka.)];
Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ [phuseyyuṃ taṃ (ka.)].
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三三 對人莫說粗惡語,汝所說者還說汝。憤怒之言實堪痛;互擊刀杖可傷汝。 [MettFn10-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 133 莫向任何人說粗惡語,受到辱罵者將會反駁。
憤怒之言的確是痛苦,換來的只是你被痛打。
|
漢譯(周金言 譯, 白話文版) [13] | 不要對別人惡口,因為對方會惡言相向,惡毒的言語是造成苦的原因,會引發別人的報復。 (偈 133) 如果保持內心祥和平靜,一如已經損毀的銅鑼,就可以趣向涅槃之道,因為心中不再瞋恚。 (偈 134) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | SPEAK NOT HARSHLY
|
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 |
巴利原典 (PTS) [1] | 134. Sa ce neresi attānaṃ kaṃso upahato yathā
Esa patto'si nibbāṇaṃ sārambho te na vijjati.
|
巴利原典 (CSCD) [2] | 134. Sace neresi attānaṃ, kaṃso upahato yathā;
Esa pattosi nibbānaṃ, sārambho te na vijjati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三四 汝若自默然,如一破銅鑼,已得涅槃路;於汝無諍故。 [MettFn10-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 134 若你能保持自己沉默,像破裂之鼓不再聲響,
你就已經證悟了涅槃。於你再也找不到憤怒。
|
漢譯(周金言 譯, 白話文版) [13] | 不要對別人惡口,因為對方會惡言相向,惡毒的言語是造成苦的原因,會引發別人的報復。 (偈 133) 如果保持內心祥和平靜,一如已經損毀的銅鑼,就可以趣向涅槃之道,因為心中不再瞋恚。 (偈 134) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | SILENCE YOURSELF
|
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 |
巴利原典 (PTS) [1] | 135. Yathā daṇḍena gopālo gā pāceti gocaraṃ
Evaṃ jarā ca maccu ca āyuṃ pācenti pāṇinaṃ.
|
巴利原典 (CSCD) [2] | 135. Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ;
Evaṃ jarā ca maccu ca, āyuṃ pājenti pāṇinaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三五 如牧人以杖,驅牛至牧場,如是老與死.驅逐眾生命。 [MettFn10-07] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 135 猶如牧牛人以棍棒驅趕牛群去牧場,
如是老與死也在驅逐著眾生的壽命。
|
漢譯(周金言 譯, 白話文版) [13] | 如同牧人以棍杖驅趕牛隻到牧場,老、死也驅趕眾生的生命。 (偈 135) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | DECAY AND DEATH ARE UNIVERSAL
|
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 |
巴利原典 (PTS) [1] | 136. Atha pāpāni kammāni karaṃ bālo na bujjhati
Sehi kammehi dummedho aggidaḍḍho'va tappati.
|
巴利原典 (CSCD) [2] | 136. Atha pāpāni kammāni, karaṃ bālo na bujjhati;
Sehi kammehi dummedho, aggidaḍḍhova tappati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三六 愚夫造作諸惡業,卻不自知(有果報),癡人以自業感苦,宛如以火而自燒。 [MettFn10-08] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 136 造做惡業的時候,愚人不知其為惡,
愚人因己業受苦,猶如被烈火焚燒。
|
漢譯(周金言 譯, 白話文版) [13] | 愚癡的人造作惡業時,並不明白自己所作的是惡業;
作惡的人因自己的惡業而受苦,如同被火燒炙。 (偈 136)
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 137. Yo daṇḍena adaṇḍesu appaduṭṭhesu dussati
Dasannamaññataraṃ ṭhānaṃ khippameva nigacchati.
|
巴利原典 (CSCD) [2] | 137. Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;
Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三七 若以刀杖害,無惡無害者,十事中一種,彼將迅速得。 [LChnFn10-02] 、 [LChnFn10-03] 、 [MettFn10-09] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 137 若人以棍棒傷害無害、不應受到傷害的人,
他會很快就遭受到十種事情之一:
|
漢譯(周金言 譯, 白話文版) [13] | 人若用武器傷害無害且不應該被傷害 [dhp-a-137-note] 的人,
會很快受到以下十苦: (偈 137)
1. 極端痛苦、 2. 災害、 3. 身體傷害、 4. 病痛、 5. 失心狂亂、
6. 國王懲罰、 7. 重大刑罰、 8. 眷屬離散、9. 財產破滅、 10. 火燒家宅。
死亡後,更往生地獄。 (偈 138)/ (偈 139)/ (偈 140)
|
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | HE WHO OFFENDS THE INNOCENT COMES TO GRIEF
|
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 |
巴利原典 (PTS) [1] | 138. Vedanaṃ pharusaṃ jāniṃ sarīrassa ca bhedanaṃ
Garukaṃ vāpi ābādhaṃ cittakkhepaṃ va pāpuṇe.
|
巴利原典 (CSCD) [2] | 138. Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ [sarīrassa pabhedanaṃ (syā.)];
Garukaṃ vāpi ābādhaṃ, cittakkhepañca [cittakkhepaṃ va (sī. syā. pī.)] pāpuṇe.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三八 極苦痛失財,身體被損害,或重病所逼,或失心狂亂。 [MettFn10-09] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 138 他會遭受劇痛,或身體傷殘,或重病,或心失常, |
漢譯(周金言 譯, 白話文版) [13] | 人若用武器傷害無害且不應該被傷害 [dhp-a-137-note] 的人,
會很快受到以下十苦: (偈 137)
1. 極端痛苦、 2. 災害、 3. 身體傷害、 4. 病痛、 5. 失心狂亂、
6. 國王懲罰、 7. 重大刑罰、 8. 眷屬離散、9. 財產破滅、 10. 火燒家宅。
死亡後,更往生地獄。 (偈 138)/ (偈 139)/ (偈 140)
|
漢譯(相當之古漢譯對應經典) [5] |
|
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 |
巴利原典 (PTS) [1] | 139. Rājato vā upassaggaṃ abbhakkhānaṃ va dāruṇaṃ
Parikkhayaṃ va ñātīnaṃ bhogānaṃ va pabhaṅguraṃ
|
巴利原典 (CSCD) [2] | 139. Rājato vā upasaggaṃ [upassaggaṃ (sī. pī.)], abbhakkhānañca [abbhakkhānaṃ va (sī. pī.)] dāruṇaṃ;
Parikkhayañca [parikkhayaṃ va (sī. syā. pī.)] ñātīnaṃ, bhogānañca [bhogānaṃ va (sī. syā. pī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka.)].
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一三九 或為王迫害,或被誣重罪,或眷屬離散,或破滅財產。 [LChnFn10-04] 、 [MettFn10-09] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 139 或遇王難,或被嚴重誣陷,或親人被滅,或破財, |
漢譯(周金言 譯, 白話文版) [13] | 人若用武器傷害無害且不應該被傷害 [dhp-a-137-note] 的人,
會很快受到以下十苦: (偈 137)
1. 極端痛苦、 2. 災害、 3. 身體傷害、 4. 病痛、 5. 失心狂亂、
6. 國王懲罰、 7. 重大刑罰、 8. 眷屬離散、9. 財產破滅、 10. 火燒家宅。
死亡後,更往生地獄。 (偈 138)/ (偈 139)/ (偈 140)
|
漢譯(相當之古漢譯對應經典) [5] |
|
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 |
巴利原典 (PTS) [1] | 140. Atha vāssa agārāni aggi ḍahati pāvako
Kāyassa bhedā duppañño nirayaṃ so upapajjati.
|
巴利原典 (CSCD) [2] | 140. Atha vāssa agārāni, aggi ḍahati [ḍayhati (ka.)] pāvako;
Kāyassa bhedā duppañño, nirayaṃ sopapajjati [so upapajjati (sī. syā.)].
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一四0 或彼之房屋,為劫火焚燒。癡者身亡後,復墮於地獄。 [MettFn10-09] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 140 或其家被火燒毀。身體毀壞後,愚人將墮入地獄。 |
漢譯(周金言 譯, 白話文版) [13] | 人若用武器傷害無害且不應該被傷害 [dhp-a-137-note] 的人,
會很快受到以下十苦: (偈 137)
1. 極端痛苦、 2. 災害、 3. 身體傷害、 4. 病痛、 5. 失心狂亂、
6. 國王懲罰、 7. 重大刑罰、 8. 眷屬離散、9. 財產破滅、 10. 火燒家宅。
死亡後,更往生地獄。 (偈 138)/ (偈 139)/ (偈 140)
|
漢譯(相當之古漢譯對應經典) [5] |
|
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 |
巴利原典 (PTS) [1] | 141. Na naggacariyā na jaṭā na paṅkā
Nānāsakā thaṇḍilasāyikā vā
Rājo ca jallaṃ ukkuṭikappadhānaṃ
Sodhenti maccaṃ avitiṇṇakaṅkhaṃ.
|
巴利原典 (CSCD) [2] | 141. Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā;
Rajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一四一 非裸行結髮,非塗泥絕食,臥地自塵身,非以蹲踞(住),不斷疑惑者,能令得清淨。 [LChnFn10-05] 、 [LChnFn10-06] 、 [MettFn10-10] 、 [MettFn10-11] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 141 不是裸行,不是結髮,不是以泥塗身,不是睡在露
天之下,不是以灰塵塗身,也不是蹲著勤修能夠清
淨還未破除疑惑的人。
|
漢譯(周金言 譯, 白話文版) [13] | 人若不能斷除疑惑的話,即使赤身露體、結髮、塗泥、絕食、睡地上、不沐浴、塵土污身,右膝著地作苦行,也不能證得清淨。 (偈 141) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 142. Alaṅkato ce'pi samaṃ careyya
Santo danto niyato brahmacārī
Sabbesu bhūtesu nidhāya daṇḍaṃ
So brāhmaṇo so samaṇo sa bhikkhu.
|
巴利原典 (CSCD) [2] | 142. Alaṅkato cepi samaṃ careyya, santo danto niyato brahmacārī;
Sabbesu bhūtesu nidhāya daṇḍaṃ, so brāhmaṇo so samaṇo sa bhikkhu.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一四二 嚴身住寂靜,調御而克制,必然修梵行,不以刀杖等,加害諸有情,彼即婆羅門,彼即是沙門,彼即是比丘。 [LChnFn10-07] 、 [MettFn10-12] |
漢譯(周金言 譯, 白話文版) [13] | 即使穿著華麗、而內心平和、不貪愛、克制欲望、確信四果、修習梵行,不傷害有情眾生的人,就是婆羅門、沙門、比丘。 (偈 142) |
漢譯( 敬法 法師 譯, 白話文版) [4] | 142 雖然莊嚴其身,若他平靜過活、
寧靜且已調服、確定及行梵行、
對於一切眾生,已放下了傷害,
他就是婆羅門,是沙門是比丘。
|
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 143. Hirīnisedho puriso koci lokasmiṃ vijjati
Yo nindaṃ apabodhati asso bhadro kasāmiva.
|
巴利原典 (CSCD) [2] | 143. Hirīnisedho puriso, koci lokasmi vijjati;
Yo niddaṃ [nindaṃ (sī. pī.) saṃ. ni. 1.18] apabodheti [apabodhati (sī. syā. pī.)], asso bhadro kasāmiva.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一四三 以慚自禁者,世間所罕有,彼善避羞辱,如良馬避鞭。 [MettFn10-14] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 143 於世間很難找到,會羞於為惡的人,
他避免令人指責,如良馬避免鞭打。
|
漢譯(周金言 譯, 白話文版) [13] | 世間有羞恥心,克制自己,不造惡業,時時保持清醒的人,十分稀少;他們如同良馬,不犯錯而避免受鞭打。 (偈143) 人應當像良馬加鞭般精進修持,並且以信、戒、精進、正定、分別正法、明行足、正念消滅大苦。 (偈144) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 144. Asso yathā bhadro kasāniviṭiṭho
Ātāpino saṃvegino bhavātha
Saddhāya sīlena ca vīriyena ca
Samādhinā dhammavinicchayena ca
Sampannavijjācaraṇā patissatā
Pahassatha dukkhamidaṃ anappakaṃ.
|
巴利原典 (CSCD) [2] | 144. Asso yathā bhadro kasāniviṭṭho, ātāpino saṃvegino bhavātha;
Saddhāya sīlena ca vīriyena ca, samādhinā dhammavinicchayena ca;
Sampannavijjācaraṇā patissatā, jahissatha [pahassatha (sī. syā. pī.)] dukkhamidaṃ anappakaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一四四 如良馬加鞭,當奮勉懺悔。以信戒精進,以及三摩地,善分別正法,以及明行足,汝當念勿忘,消滅無窮苦。 [LChnFn10-08] 、 [MettFn10-13] 、 [MettFn10-14] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 144 如良馬受到鞭策,你應勤奮及悚懼。
以信以戒及精進,以定以及抉擇法、
具足明行與正念,解脫這無量之苦。
|
漢譯(周金言 譯, 白話文版) [13] | 世間有羞恥心,克制自己,不造惡業,時時保持清醒的人,十分稀少;他們如同良馬,不犯錯而避免受鞭打。 (偈143) 人應當像良馬加鞭般精進修持,並且以信、戒、精進、正定、分別正法、明行足、正念消滅大苦。 (偈144) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | BE VIRTUOUS AND GET RID OF 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 |
巴利原典 (PTS) [1] | 145. Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti subbatā.
Daṇḍavaggo dasamo. |
巴利原典 (CSCD) [2] | 145. Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;
Dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā.
Daṇḍavaggo dasamo niṭṭhito. |
漢譯( 了參 法師 譯, 文言文版) [3] | 一四五 灌溉者引水,箭匠之矯箭,木匠之繩木,善行者自御。 [NandFn10-01] 刀杖品第十 |
漢譯( 敬法 法師 譯, 白話文版) [4] | 145 治水者疏導水流,矢師們矯正箭矢,
木匠們修飾木材,善行者調服自己。
懲罰品第十完畢 |
漢譯(周金言 譯, 白話文版) [13] | 灌溉的人引導水,製作弓箭的人矯直弓箭,木匠彎曲木材,德行具足的人調御自己。 (偈 145) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] |
146. Ko nu hāso kimānando niccaṃ pajjalite sati146
Andhakārena onaddhā padīpaṃ na gavessatha.
|
巴利原典 (CSCD) [2] | 11. Jarāvaggo 146. Ko nu hāso [kinnu hāso (ka.)] kimānando, niccaṃ pajjalite sati;
Andhakārena onaddhā, padīpaṃ na gavesatha.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 十一、老品 一四六 常在燃燒中,何喜何可笑?幽暗之所蔽,何不求光明? [LChnFn11-01] 、 [LChnFn11-02] 、 [LChnFn11-03] 、 [MettFn11-01] 、 [MettFn11-02] 、 [NandFn11-01] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 第十一:老品 146 (世間)常常在燃燒,為何笑為何高興?
當被黑暗覆蔽時,為何不尋求明燈?
|
漢譯(周金言 譯, 白話文版) [13] | 第十一品--老品 貪愛與無明充塞世間,如同陷入火燄燃燒之中,有什麼值得歡笑,值得高興呢?世間為黑暗所遮蔽,人為什麼不追求光明呢? (偈 146) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | Chapter 11 Old Age 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 |
巴利原典 (PTS) [1] | 147. Passa cittakataṃ bimbaṃ arukāyaṃ samussitaṃ
Āturaṃ bahusaṅkappaṃ yassa natthi dhuvaṃ ṭhiti.
|
巴利原典 (CSCD) [2] | 147. Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;
Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一四七 觀此粉飾身;瘡傷一堆骨,疾病多思惟,絕非常存者。 [LChnFn11-04] 、 [LChnFn11-05] 、 [LChnFn11-06] 、 [MettFn11-03] 、 [MettFn11-04] 、 [NandFn11-02] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 147 看這裝飾美麗的身體,一堆瘡痍一堆組成物,
多病與受到諸多思念,於它沒什麼恆常存在。
|
漢譯(周金言 譯, 白話文版) [13] | 請好好觀察這外表美麗的色身,實際上是一身的傷痛,一堆的骨頭,疾病、貪念不斷,一切皆無常。 (偈 147) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | FOUL IS THIS GAILY DECKED BODY
|
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 |
巴利原典 (PTS) [1] | 148. Parijiṇṇamidaṃ rūpaṃ roganiḍḍhaṃ pabhaṅguraṃ
Bhijjati pūtisandeho maraṇantaṃ hi jīvitaṃ.
|
巴利原典 (CSCD) [2] | 148. Parijiṇṇamidaṃ rūpaṃ, roganīḷaṃ [roganiḍḍhaṃ (sī. pī.), roganiddhaṃ (syā.)] pabhaṅguraṃ;
Bhijjati pūtisandeho, maraṇantañhi jīvitaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一四八 此衰老形骸,病藪而易壞;朽聚必毀滅,有生終歸死。 [MettFn11-05] 、 [NandFn11-03] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 148 此身已徹底衰老,是一巢病並毀壞。
這堆不淨分解時,生命結束於死亡。
|
漢譯(周金言 譯, 白話文版) [13] | 色身實在是疾病的淵藪,容易損壞,終究會衰老不堪,這腐朽的色身終必毀滅,有生就有死。 (偈 148) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 149. Yānimāni apatthāni alāpūneva sārade
Kāpotakāni aṭṭhīni tāni disvāna kā rati.
|
巴利原典 (CSCD) [2] | 149. Yānimāni apatthāni [yānimāni apatthāni (sī. syā. pī.), yānimāni’paviddhāni (?)], alābūneva [alāpūneva (sī. syā. pī.)] sārade;
Kāpotakāni aṭṭhīni, tāni disvāna kā rati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一四九 猶如葫盧瓜,散棄於秋季,骸骨如鴿色,觀此何可樂? [NandFn11-04] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 149 這些白骨像秋天丟棄的葫蘆,
見到它們又有什麼可喜的呢?
|
漢譯(周金言 譯, 白話文版) [13] | 鴿色的人身骸骨,就像秋天散棄在地的葫蘆瓜,所以,何必貪戀色身呢? (偈 149) |
漢譯(相當之古漢譯對應經典) [5] |
|
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] | WHAT DELIGHT IN SEEING WHITE BONES?
|
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 |
巴利原典 (PTS) [1] | 150. Aṭṭhīnaṃ nagaraṃ kataṃ maṃsalohitalepanaṃ
Yattha jarā ca maccu ca māno makkho ca ohito.
|
巴利原典 (CSCD) [2] | 150. Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;
Yattha jarā ca maccu ca, māno makkho ca ohito.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一五0 此城骨所建,塗以血與肉,儲藏老與死,及慢並虛偽。 [LChnFn11-07] 、 [LChnFn11-08] 、 [MettFn11-06] 、 [MettFn11-07] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 150 此城以骨建,以血肉包裝;
其中藏老死、我慢與藐視。
|
漢譯(周金言 譯, 白話文版) [13] | 此城(色身) 為骨頭搭建而成,並塗上血與肉,其中充滿老死,驕慢與虛偽 [dhp-a-150-note] 。 (偈 150) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 151. Jīranti ve rāja rathā sucittā
Atho sarīrampi jaraṃ upeti.
Satañca dhammo na jaraṃ upeti
Santo have sabbhi pavedayanti.
|
巴利原典 (CSCD) [2] | 151. Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;
Satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一五一 盛飾王車亦必朽,此身老邁當亦爾。唯善人法不老朽,善人傳示於善人。 [LChnFn11-09] 、 [MettFn11-08] 、 [NandFn11-05] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 151 莊嚴的王車亦終須損壞,人體也一樣會變得衰老,
然而善人之法不會老化,眾善人的確會互相說示。 [CFFn11-01]
|
漢譯(周金言 譯, 白話文版) [13] | 即使王室華麗的車也會腐朽,色身也難免衰老,而善法永不衰老,聖者 [dhp-a-151-note] 如是說 [dhp-a-151-note2] 。 (偈 151) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 152. Appassutāyaṃ puriso balivaddo'va jīrati
Maṃsāni tassa vaḍḍhanti paññā tassa na vaḍḍhati.
|
巴利原典 (CSCD) [2] | 152. Appassutāyaṃ puriso, balibaddhova [balivaddova (sī. syā. pī.)] jīrati;
Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一五二 寡聞之(愚)人,生長如牡牛,唯增長筋肉,而不增智慧。 [NandFn11-06] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 152 這個少聞之人,如公牛般長大,
他的肌肉增長,其智慧不增長。
|
漢譯(周金言 譯, 白話文版) [13] | 寡聞的人如同牡牛,只有筋肉滋生,智慧卻不增長。 (偈 152) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] | 153. Anekajāti saṃsāraṃ sandhāvissaṃ anibbisaṃ
Gahakārakaṃ gavesanto dukkhā jāti punappunaṃ.
|
巴利原典 (CSCD) [2] | 153. Anekajātisaṃsāraṃ , sandhāvissaṃ anibbisaṃ;
Gahakāraṃ [gahakārakaṃ (sī. syā. pī.)] gavesanto, dukkhā jāti punappunaṃ.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一五三 經多生輪迴,尋求造屋者,但未得見之,痛苦再再生。 [LChnFn11-10] 、 [LChnFn11-11] 、 [MettFn11-09] 、 [NandFn11-07] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 153 在生死輪迴當中,我尋找了許多世
卻找不到造屋者,一再投生的確苦。
|
漢譯(周金言 譯, 白話文版) [13] | 多生以來,我(佛陀本人)在輪迴中尋找,但找不到建造此屋舍的人 [dhp-a-153-note] ,不斷的輪迴實在苦啊! (偈 153) 造作屋舍的人啊!我已經找到你了!不要再造作屋舍了(不要再輪迴了)!我(佛陀)所有的椽(一切煩惱欲望)都已經毀壞,所有的棟樑(無明)都已經摧毀了,我已經證得非緣起法的涅槃了,一切貪愛都已經滅除了。 (偈 154) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
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] | |
漢譯(周金言 譯, 白話文版) [13] | 多生以來,我(佛陀本人)在輪迴中尋找,但找不到建造此屋舍的人 [dhp-a-153-note] , 不斷的輪迴實在苦啊! (偈 153) 造作屋舍的人啊!我已經找到你了!不要再造作屋舍了(不要再輪迴了)!我(佛陀)所有的椽(一切煩惱欲望)都已經毀壞,所有的棟樑(無明)都已經摧毀了,我已經證得非緣起法的涅槃了,一切貪愛都已經滅除了。 (偈 154) |
漢譯(相當之古漢譯對應經典) [5] |
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] |
|
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 |
巴利原典 (PTS) [1] | 155. Acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
Jiṇṇakoñcā, va jhāyanti khīṇamaccheva pallale.
|
巴利原典 (CSCD) [2] | 155. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;
Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.
|
漢譯( 了參 法師 譯, 文言文版) [3] | 一五五 少壯不得財,並不修梵行,如池邊老鷺,無魚而萎滅。 [MettFn11-13]、 [MettFn11-14] |
漢譯( 敬法 法師 譯, 白話文版) [4] | 155 少壯時不修梵行,也沒有賺取財富;
他們像衰老的鷺,在無魚的池等死。
|
漢譯(周金言 譯, 白話文版) [13] | 年輕的時候不修梵行,不儲存生活資糧的人,像池塘邊捕不到魚的老鷺,憔悴終老。 (偈155) 年輕的時候既不修梵行,又不為生活預存資糧的人,就像破損的弓,徒然悲歎過去。 (偈156) |
漢譯(相當之古漢譯對應經典) [5] |
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
|
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 |
巴利原典 (PTS) [1] |