namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

法句經 第七、阿羅漢品 多譯本對讀(段層次) Dhammapada (Dhp.) 7. Arahantavaggo

偈頌目錄
Dhp090 Dhp091 Dhp092 Dhp093 Dhp094
Dhp095 Dhp096 Dhp097 Dhp098 Dhp099
本對讀包含下列數個版本，請自行勾選欲對讀之版本 （感恩 Siong-Ui Te 師兄 提供程式支援）：
Dhammapada Dhp. 090
巴利原典 (PTS) [1]
  1. Arahantavaggo.
90. Gataddhino visokassa vippamuttassa sabbadhi90
Sabbaganthappahīṇassa pariḷāho na vijjati.
巴利原典 (CSCD) [2]

7. Arahantavaggo

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

七、阿羅漢品 [LChnFn07-01]

九０　路行盡無憂，於一切解脫，斷一切繫縛，無有苦惱者。 [LChnFn07-02] 、 [LChnFn07-03] 、 [MettFn07-01] 、 [MettFn07-02] 、 [MettFn07-03]
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
已經完成旅程的人、斷離憂愁的人、各方面均已解脫的人，
和捨斷所有束縛的人，他不再有苦惱。(90)
漢譯( 敬法 法師 譯, 白話文版) [4]

第七：阿羅漢品

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

第七品－－阿羅漢品

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

Chapter 7 Arahanta Vagga [NāradaFn07-01] The Worthy

NO SUFFERING FOR THE EMANCIPATED

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

Dhp VII The Arahant or Perfected One

90. The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp VII Arahants

90

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

Chapter 7 The Arahant

90

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

Chapter VII: The Venerable (Arhat)

90 There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.
英譯(Cited from DLMBS) [12]

Chapter 7: The Arahant

DhP 90
Pain does not exist for one, who has finished the journey, is without sorrow,
who is emancipated in every respect and who has abandoned all bonds. [DLMBSFn-V090]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　七、阿羅漢品 Dhp. 090
Dhammapada Dhp. 091
巴利原典 (PTS) [1]
91. Uyyuñjanti satimanto na nikete ramanti te
Haṃsā'va pallalaṃ hitvā okamoka jahanti te.
巴利原典 (CSCD) [2]
91. Uyyuñjanti satīmanto, na nikete ramanti te;
Haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te.
漢譯( 了參 法師 譯, 文言文版) [3] 九一　正念奮勇者，彼不樂在家。如鵝離池去，彼等棄水家。 [LChnFn07-04] 、 [NandFn07-01]
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
具念者努力不懈，不喜有家，
如雁離棄湖泊池塘，不顧念任何居所。(91)
漢譯( 敬法 法師 譯, 白話文版) [4]
91 具念者勤於修行，他們不執著住處；
如天鵝捨棄池塘，家家他們都捨棄。
漢譯(周金言 譯, 白話文版) [13] 正念現前的人精進修行，如同天鵝飛離沼澤，他們不樂在家 [dhp-a-091-note] ，而正信出家。 (偈91)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：心淨得念，無所貪樂，已度癡淵，如鴈棄池T04, 564b
  2. 出曜經：心淨得念，無所貪樂，已度癡淵，如鴈棄池T04, 706c
  3. 法集要頌經：淨心常憶念，無所有貪愛，已度愚癡淵，如鵝守枯池T04, 785c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ARAHANTS ARE FREE FROM ATTACHMENT

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

91

The mindful keep active,
don't delight in settling back.
They renounce every home,
     every home,
like swans taking off from a lake.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
91
Mindful beings get on their way:
They don’t enjoy in homes to stay.
Hearths and homes those men forsake,
Like swans depart a charming lake.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 91 They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.
英譯(Cited from DLMBS) [12]
DhP 91
Mindful ones depart; they do not find delight in houses.
They abandon every abode, just like swans leave a pond. [DLMBSFn-V091]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　七、阿羅漢品 Dhp. 091
Dhammapada Dhp. 092
巴利原典 (PTS) [1]
92. Yesaṃ sannicayo natthi ye pariññātabhojanā
Suññato animitto ca vimokkho yesa gocarā
Ākāse'va sakuntānaṃ gati tesaṃ durannayā
巴利原典 (CSCD) [2]
92. Yesaṃ sannicayo natthi, ye pariññātabhojanā;
Suññato animitto ca, vimokkho yesaṃ gocaro;
Ākāse va sakuntānaṃ [sakuṇānaṃ (ka.)], gati tesaṃ durannayā.
漢譯( 了參 法師 譯, 文言文版) [3] 九二　彼等無積聚，於食如實知，空無相解脫──是彼所行境，如鳥遊虛空，蹤跡不可得。 [LChnFn07-05] 、 [LChnFn07-06] 、 [LChnFn07-07] 、 [MettFn07-04] 、 [MettFn07-05] 、 [NandFn07-02]
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
那些不積存物品、錢財的人，
那些飲食知量的人，
那些常行於空、無相解脫境界的人，
他們所行的境界如鳥飛虛空無跡可尋。(92)
漢譯( 敬法 法師 譯, 白話文版) [4]
92 對於沒有儲藏者，他們已徹知食物。
他們的目標就是：空與無相的解脫。 [CFFn07-01]
其去處無法追尋，如空中鳥的去處。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢不積聚 [dhp-a-092-note] ，進食時如實知進食的意義 [dhp-a-092-note2] 。阿羅漢以解脫為修行的目的，解脫即是空、無相 [dhp-a-092-note3] 。阿羅漢不輪迴，如同鳥在天空飛，蹤跡不可覓。 (偈 92)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：量腹而食，無所藏積，心空無想，度眾行地。如空中鳥，遠逝無礙T04, 564b
  2. 出曜經：若人無所依，知彼所貴食，空及無相願，思惟以為行。鳥飛虛空，而無足跡，如彼行人，說言無趣T04,750c
  3. 法集要頌經：若人無所依，知彼所貴食，空及無相願，思惟以為行。鳥飛於虛空，而無足跡現，如彼行行人，言說無所趣T04, 793b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE NOT ATTACHED TO FOOD

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

92-93 [ThaniSFn-V92-93]

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

Effluents ended,
independent of nutriment,
their pasture — emptiness
& freedom without sign:
  their trail,
like that of birds through space,
  can't be traced.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
92
Those who hoards of goods don’t keep,
Who see with wisdom what they eat,
Who focus on, in meditation,
Signless void emancipation:
Unknowable their future state,
Like birds that through the skies migrate.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 92 Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.
英譯(Cited from DLMBS) [12]
DhP 92
Those, who do not accumulate and have well understood food,
whose sphere is the void emancipation without attributes -
their course is difficult to find out - like the course of the birds in the sky. [DLMBSFn-V092]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　七、阿羅漢品 Dhp. 092
Dhammapada Dhp. 093
巴利原典 (PTS) [1]
93. Yassāsavā parikkhīṇā āhāre ca anissito
Suññato animitto ca vimokkho yassa gocaro
Ākāse'va sakuntānaṃ padaṃ tassa durannayaṃ
巴利原典 (CSCD) [2]
93. Yassāsavā parikkhīṇā, āhāre ca anissito;
Suññato animitto ca, vimokkho yassa gocaro;
Ākāse va sakuntānaṃ, padaṃ tassa durannayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 九三　彼等諸漏盡，亦不貪飲食，空無相解脫──是彼所行境，如鳥遊虛空，蹤跡不可得。 [LChnFn07-08] 、 [NandFn07-03]
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
那位於食物不貪著的人，
那位諸漏已盡的人，
那位常行於空、無相解脫境界的人，
他所行的境界如鳥飛虛空無跡可尋。(93)
漢譯( 敬法 法師 譯, 白話文版) [4]
93 對於已滅盡諸漏、不依著於飲食者，
他的目標是解脫，空與無相的解脫。
其行道無法追尋，如空中鳥的行道。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢的諸漏已盡，不執著飲食，阿羅漢以解脫為修行的目的，解脫即是空、無相。阿羅漢的行境如鳥飛過天空，無跡可尋。 (偈 93)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：世間習盡，不復仰食，虛心無患，已到脫處，譬如飛鳥，暫下輒逝T04, 564b
  2. 法集要頌經：如鳥飛虛空，而無有所礙，彼人獲無漏，空無相願定。如鳥飛虛空，而無有所礙，行人到彼岸，空無相願定T04, 793c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FREE ARE THE UNDEFILED ONES

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

92-93 [ThaniSFn-V92-93]

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

Effluents ended,
independent of nutriment,
their pasture — emptiness
& freedom without sign:
  their trail,
like that of birds through space,
  can't be traced.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
93
Those who do not cling to food,
The taints of whom are all removed,
Who focus on, in meditation,
Signless void emancipation:
Their final path is hard to spy
As that in space on which birds fly.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 93 He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.
英譯(Cited from DLMBS) [12]
DhP 93
Whose taints are completely removed, who is not attached to food,
whose sphere is the void emancipation without attributes -
his course is difficult to find out - like the path of the birds in the sky. [DLMBSFn-V093]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　七、阿羅漢品 Dhp. 093
Dhammapada Dhp. 094
巴利原典 (PTS) [1]
94. Yassindriyāni samathaṃ gatāni assā yathā sārathinā sudantā
Pahīṇamānassa anāsavassa
Devā'pi tassa pihayanti tādino.
巴利原典 (CSCD) [2]
94. Yassindriyāni samathaṅgatāni [samathaṃ gatāni (sī. pī.)], assā yathā sārathinā sudantā;
Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino.
漢譯( 了參 法師 譯, 文言文版) [3] 九四　彼諸根寂靜，如御者調馬，離我慢無漏，為天人所慕。 [MettFn07-06]
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
他的諸根寂靜，如被御者調伏的馬，捨斷我慢、已得漏盡，為天所敬欽羨。(94)
漢譯( 敬法 法師 譯, 白話文版) [4]
94 他的諸根已達到平靜，就像馴馬師馴服的馬，
他已斷除我慢及無漏，神也喜愛如如不動者。 [CFFn07-02]
漢譯(周金言 譯, 白話文版) [13] 諸根寂靜的人，如善御者馴服的馬匹；沒有我慢和欲漏的人，諸天也仰慕。 (偈 94)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：制根從正，如馬調御，捨憍慢習，為天所敬T04, 564b7
  2. 法句經：從是往定，如馬調御，斷恚無漏，是受天樂T04, 570c
  3. 出曜經：從是住定，如馬調御，斷恚無漏，是受天樂T04, 711b
  4. 法集要頌經：從是得住定，如馬善調御，斷恚獲無漏，如馬能自調，棄惡至平坦，後受生天樂T04, 786c
5. 佛說孛經抄：攝意從正，如馬調御，無憍慢習，天人所敬T17, 732b
6. 大智度論：人守護六情，如好馬善調，如是實智人，諸天所敬視T25, 81b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE SENSE-CONTROLLED ARE DEAR TO ALL

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

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

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

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

Calm is his mind,
calm his speech
  & his deed:
one who's released through right knowing,
  pacified,
  Such.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
94
One who has calmed his faculties - like a charioteer his well-trained horses - and who has abandoned the presumption of a ‘me’, and who is free of the asavas, even the devas adore him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 94 The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.
英譯(Cited from DLMBS) [12]
DhP 94
Whose senses are quieted, just like horses well tamed by the charioteer,
even the gods do envy such one, who has abandoned pride and is free from taints. [DLMBSFn-V094]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　七、阿羅漢品 Dhp. 094
Dhammapada Dhp. 095
巴利原典 (PTS) [1]
95. Paṭhavisamo no virujjhati indakhīlūpamo tādi subbato
Rahado'va apetakaddamo saṃsārā na bhavanti tādino.
巴利原典 (CSCD) [2]
95. Pathavisamo no virujjhati, indakhilupamo [indakhīlūpamo (sī. syā. ka.)] tādi subbato;
Rahadova apetakaddamo, saṃsārā na bhavanti tādino.
漢譯( 了參 法師 譯, 文言文版) [3] 九五　彼已無憤恨，猶如於大地，彼虔誠堅固，如因陀揭羅，如無污泥池，是人無輪迴。 [LChnFn07-09] 、 [LChnFn07-10] 、 [MettFn07-07] 、 [MettFn07-08]
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
他這樣的賢人，如大地一般不懷敵意，堅固如因陀羅石柱，
如沒有污泥的湖泊，他已不再輪迴生死。(95)
漢譯( 敬法 法師 譯, 白話文版) [4]
95 如如不動善修者如門柱，他猶如大地不會被激怒，
他就像沒有淤泥的水池，如如不動者不再有輪迴。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢猶如大地，耐心具足，若受人刺激，也不憤怒；阿羅漢虔誠堅定，一如因陀揭羅 [dhp-a-095-note] ；阿羅漢內心安祥清淨，如無污泥的池塘，不再生死輪迴。 (偈 95)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：不怒如地，不動如山，真人無垢，生死世絕T04, 564b
  2. 法句經：受辱心如地，行忍如門閾，淨如水無垢，生盡無彼受T04, 573c
  3. 出曜經：忍心如地，不動如安，澄如清泉，智者無亂T04, 708b
  4. 法集要頌經：忍心如大地，不動如虛空，聞法喻金剛，獲味免輪迴T04, 785c
5. 瑜伽師地論：智者如空無染污，不動猶如天帝幢，如泛清涼盈滿池，不樂淤泥生死海T30, 382b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIKE THE EARTH ARAHANTS RESENT NOT

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

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

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

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

Calm is his mind,
calm his speech
  & his deed:
one who's released through right knowing,
  pacified,
  Such.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
95
For someone as hard to offend as the earth, as firm in his spiritual vows as a rock, as free of dirt as a lake, there is no more wandering in samsara.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 95 Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.
英譯(Cited from DLMBS) [12]
DhP 95
Such a one, who is not obstructed, just like the earth, who is similar to the Indra's stake, who is virtuous,
who is like a lake without mud - for such a one there is no more round of rebirth. [DLMBSFn-V095]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　七、阿羅漢品 Dhp. 095
Dhammapada Dhp. 096
巴利原典 (PTS) [1]
96. Santaṃ tassa manaṃ hoti santā vācā ca kamma ca
Sammadaññā vimuttassa upasantassa tādino.
巴利原典 (CSCD) [2]
96. Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;
Sammadaññā vimuttassa, upasantassa tādino.
漢譯( 了參 法師 譯, 文言文版) [3] 九六　彼人心寂靜，語與業寂靜，正智而解脫，如是得安穩。 [NandFn07-04]
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
這樣的依正智而解脫者、寂止者，
他的身口意都已寂靜。(96)
漢譯( 敬法 法師 譯, 白話文版) [4]
96 透過正慧而解脫、寂靜如如不動者，
他的意是寧靜的，其語與身亦寧靜。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢的身口意清淨；阿羅漢智慧具足，究竟解脫，究境寂靜，不受生命中的得失左右。 (偈 96)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：心已休息，言行亦止，從正解脫，寂然歸滅T04, 564b
  2. 法句譬喻經：心已休息，言行亦止，從正解脫，寂然歸滅T04, 588c
  3. 出曜經：息則致歡喜，身口意相應，以得等解脫，比丘息意快。一切諸結盡，無復有塵勞T04, 763a
  4. 法集要頌經：自則致歡喜，身口意相應，以得等解脫，苾芻息意快，一切諸結盡，無復有塵勞T04, 796a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CALM ARE THE PEACEFUL

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

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

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

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

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

96

Those who are
          peaceful in mind;
          peaceful in speech;
          peaceful in conduct;
          freed through perfect insight:
such ones are utterly peaceful.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 96 His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
英譯(Cited from DLMBS) [12]
DhP 96
Peaceful is his mind; peaceful are his speech and deeds –
of such a one, who is freed by the right knowledge and tranquil. [DLMBSFn-V096]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　七、阿羅漢品 Dhp. 096
Dhammapada Dhp. 097
巴利原典 (PTS) [1]
97. Assaddho akataññū ca sandhicchedo ca yo naro
Hatāvakāso vantāso sa ve uttamaporiso.
巴利原典 (CSCD) [2]
97. Assaddho akataññū ca, sandhicchedo ca yo naro;
Hatāvakāso vantāso, sa ve uttamaporiso.
漢譯( 了參 法師 譯, 文言文版) [3] 九七　無信知無為，斷繫因永謝，棄捨於貪欲，真實無上士。 [LChnFn07-11] 、 [LChnFn07-12] 、 [LChnFn07-13] 、 [MettFn07-09] 、 [MettFn07-10] 、 [NandFn07-05]
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
不盲信、知涅槃，斷除繫縛、斬斷一切未來有的因、
斷除一切期望的人，他是至高無上的人。(97)
漢譯( 敬法 法師 譯, 白話文版) [4]
97 不盲信及知無為、斷除了繫縛的人，
不再造業已除欲，他的確是至上人。
漢譯(周金言 譯, 白話文版) [13] 阿羅漢自證涅槃而不輕信；阿羅漢不再生死輪迴，不再造業，斷除所有的貪欲；阿羅漢是無上士。 (偈 97)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：棄欲無着，缺三界障，婬意已絕，是謂上人T04, 564b
  2. 法句譬喻經：棄欲無著，缺三界障，婬意已絕，是謂上人T04, 588c
  3. 出曜經：無信無反復，穿牆而盜竊，斷彼希望意，是名為勇士T04,750c
  4. 法集要頌經：無信無反復，穿牆而盜竊，斷彼希望思，是名為勇士T04,793b
5. 集論：不信不知恩，斷密無容處，恒食人所吐，是最上丈夫T31,694a
6. 雜集論：不信不知恩，斷密無容處，恒食人所吐，是最上丈夫T31, 773b
7. 成實論：知不作者，不信者等，是名上人。T32, 245c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOBLE IS HE WHO IS NOT CREDULOUS

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

97 [ThaniSFn-V97]

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

97

A person
          who is not credulous;
          who knows the unconditioned;
          who has broken all fetters;
          who has destroyed the possibility of rebirth;
          who has eliminated passion;
is the greatest of persons.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 97 The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
英譯(Cited from DLMBS) [12]
DhP 97
A man who is not blindly trusting, who knows the Nirvana, who has broken the connections,
who has cut off the opportunities and who has given up all wishes - he is a greatest person indeed. [DLMBSFn-V097]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　七、阿羅漢品 Dhp. 097
Dhammapada Dhp. 098
巴利原典 (PTS) [1]
98. Gāme vā yadi vā raññe ninne vā yadi vā thale
Yatthārahanto viharanti taṃ bhūviṃ rāmaṇeyyakaṃ.
巴利原典 (CSCD) [2]
98. Gāme vā yadi vāraññe, ninne vā yadi vā thale;
Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 九八　於村落林間，平地或丘陵，何處有羅漢，彼地即可慶。 [LChnFn07-14] 、 [MettFn07-11]
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
(無論是)在村莊或阿蘭若，在溪谷或高地，
阿羅漢所居之處，總是愉悅可意。(98)
漢譯( 敬法 法師 譯, 白話文版) [4]
98 在村子或森林裡，在山谷或在山上，
阿羅漢所住之處，其地都令人愉悅。
漢譯(周金言 譯, 白話文版) [13] 不管是村落或林間，平地或丘陵，阿羅漢居住的地方，一切安樂。 (偈 98)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：在聚若野，平地高岸，應真所過，莫不蒙祐T04, 564b
  2. 法句譬喻經：若聚若野，平地高岸，應真所過，莫不蒙祐T04, 588c
  3. 出曜經：在林閑靜，高岸平地，應真所過，莫不蒙祐T04, 750a
4. 有部毘奈耶：若村若林中，若高若下處，眾僧居住者，令生愛樂心T23, 666a
5. 有部毘奈耶：若村若林中，若高若下處，僧伽居住者，令生愛樂心T23, 755b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DELIGHTFUL IS THE SPOT WHERE ARAHANTS DWELL

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

98

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

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

Arahantavaggo sattamo niṭṭhito.
漢譯( 了參 法師 譯, 文言文版) [3]

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

阿羅漢品第七竟
漢譯(蘇錦坤 譯, 白話文版, 2021) [14]
阿蘭若是個快樂的地方，但是眾人卻不以為樂，
而離欲者將會樂居此處，因他們不是尋求貪欲者。(99)
漢譯( 敬法 法師 譯, 白話文版) [4]
99 森林是令人愉悅之地，凡夫俗子卻不喜愛它；
無欲之人才喜愛森林，因為他們不是尋欲者。

阿羅漢品第七完畢
漢譯(周金言 譯, 白話文版) [13] 林野寂靜處，世人所不愛；阿羅漢遠離欲樂，歡喜安住林野寂靜處。 (偈 99)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：彼樂空閑，眾人不能，快哉無婬，無所欲求T04, 564b
  2. 法句譬喻經：彼樂空閑，眾人不能，快哉無婬，無所欲求T04, 588c
  3. 出曜經：空閑甚可樂，然人不樂彼，無欲常居之，非欲之所處T04,749c
  4. 法集要頌經：空閑甚可樂，然人不樂彼，無欲常居之，非欲之所處T04, 793b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DELIGHTFUL ARE THE FORESTS TO THE PASSIONLESS

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

99

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

備註：

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註001〕　 巴利原典 (PTS) Dhammapadapāḷi 乃參考 Access to Insight → Tipitaka : → Dhp → {Dhp 1-20} ( Dhp ; Dhp 21-32 ; Dhp 33-43 , etc..）
[2](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註002〕　 巴利原典 (CSCD) Dhammapadapāḷi 乃參考 `【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD ( Chaṭṭha Saṅgāyana CD)。網路版原始出處(original)請參考： The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單“Tipiṭaka Scripts”中選 Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)。]
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10)

〔註003〕　本譯文請參考： 文言文版 ( 了參 法師 譯，台北市：圓明出版社，1991。) 另參：

一、 Dhammapada 法句經(中英對照) -- English translated by Ven. Ācharya Buddharakkhita ; Chinese translated by Yeh chun(葉均); Chinese commented by Ven. Bhikkhu Metta(明法比丘) 〔 Ven. Ācharya Buddharakkhita ( 佛護 尊者 ) 英譯; 了參 法師(葉均) 譯; 明法比丘 註（增加許多濃縮的故事）〕： PDF 、 DOC ； DOC (Foreign1 字型) 。

二、 法句經 Dhammapada (Pāḷi-Chinese 巴漢對照)-- 漢譯： 了參 法師(葉均) ；　單字注解：廖文燦；　注解： 尊者　明法比丘 ；PDF 、 DOC ； DOC (Foreign1 字型)
[4](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註004〕　本譯文請參考： 白話文版 ， 敬法 法師 譯，第二修訂版 2015，pdf ，原始出處，直接下載 pdf ；　(初版 )
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10)

〔註005〕　取材自：【部落格-- 荒草不曾鋤】-- 《法句經》 （涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》，對他種語言的偈頌還附有漢語翻譯。）

參考相當之古漢譯對應經典：
[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註006〕　此英譯為 Ven Nārada Thera 所譯；請參考原始出處(original): Dhammapada -- PĀLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera
[7](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註007〕　此英譯為 Ven. Ācharya Buddharakkhita 所譯；請參考原始出處(original): The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423)
[8](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註008〕　此英譯為 Ven. Thanissaro Bhikkhu ( 坦尼沙羅尊者 所譯；請參考原始出處(original): The Dhammapada, A Translation translated from the Pali by Ven. Thanissaro Bhikkhu : Preface ; introduction ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) (Access to Insight:Readings in Theravada Buddhism → Tipitaka → Dhp (Dhammapada The Path of Dhamma)
[9](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註009〕　此英譯為 Ven. Varado Bhikkhu and Samanera Bodhesako 所譯；請參考原始出處(original): Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007
[10](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註010〕　此英譯為 Friedrich Max Müller 所譯；請參考原始出處(original): The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002)
[11](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註011〕　取材自：【部落格-- 荒草不曾鋤】-- 《法句經》 （涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》，對他種語言的偈頌還附有漢語翻譯。）
[12](1, 2, 3, 4, 5, 6, 7, 8, 9, 10) 〔註012〕　取材自： 經文選讀 （ 佛學數位圖書館暨博物館 --- 語言教學． 巴利語教學 ）
[13](1, 2, 3, 4, 5, 6, 7, 8, 9, 10)

〔註013〕　取材自：《法句經／故事集》，馬來西亞．達摩難陀長老(K. Sri Dhammananda) 編著，臺灣．周金言 譯， 1996.04 出版，620 頁，出版者：臺灣．嘉義市．新雨雜誌社 ( 法雨道場 ／ 雜誌月刊 )；

線上版： 法句經故事集 （ 佛陀教育基金會 ）、 本站 ；

PDF 檔 （ 直行式排版， 佛陀教育基金會 ）
[14](1, 2, 3, 4, 5, 6, 7, 8, 9, 10)

〔註014〕　取材自： 《法句經》, Dhammapada, 白話文版，蘇錦坤 著，2021 （含巴利文法分析與多文譯本比較研究）

蘇錦坤 Ken Su， 獨立佛學研究者 ，藏經閣外掃葉人， 台語與佛典 部落格格主

原始出處：「面冊」〔公開社團〕〈 瀚邦佛學研究中心 〉 （由於「面冊」上不易尋找所需文章，所以只能於前述網頁中點選搜尋工具後，再鍵入"巴利《法句經》"試試看；例如可找到： Dhp. 1 ）
[LChnFn07-01]〔註07-01〕 「阿羅漢」（Arahant）是斷盡一切煩惱，證得涅槃，不會再有生死的聖人。
[LChnFn07-02]〔註07-02〕 有為的路業已行盡，即所謂：「諸漏已盡，所作已辦，梵行已立」。
[LChnFn07-03]〔註07-03〕 「繫縛」（Gantha）有四：貪（Abhijjha），瞋（Vyapada），戒禁取（Silabbhatapara-Masa），見取（Idan saccabhinivessa）。
[LChnFn07-04]〔註07-04〕 如鵝離池而去，則不想這是我的池、水和草等；阿羅漢離家而去，則不著其家與財物等。
[LChnFn07-05]〔註07-05〕 沒有業力的活動了。
[LChnFn07-06]〔註07-06〕 如實了知僅為維持生命及正念故飲食。
[LChnFn07-07]〔註07-07〕 證得涅槃名為解脫(Vimokkha)。又名為空(Su~n~nataa)，因為已無貪瞋癡等煩惱故。又名為無相 (animitta) 因從貪欲等相已得自由無著故。
[LChnFn07-08]〔註07-08〕 「漏」有四種：欲漏（Kamasava），有漏（Bhavasava），見漏（Ditthasava），無明漏（Avijjasava）。
[LChnFn07-09]〔註07-09〕 原文 No virujjhati，各英譯本不同，有譯作無煩惱，無障礙，無憤恨的，日譯本則作忍辱。今依註釋譯作「無憤恨」。
[LChnFn07-10]〔註07-10〕 「因陀揭羅」（Indakhila）各譯本多作「門限」，謂大門中間安一堅固的石頭，作為閉門時安放門橛之用的。又一說inda＋khila梵文為indrakila，即因陀羅（帝釋）的柱子––那是在進城的地方，所安立一大而堅固的柱子，象徵因陀羅（印度的守護神）知所在。當即古譯的「堅固幢」或「帝釋七幢」。又古譯作「臺座」。
[LChnFn07-11]〔註07-11〕 「無信」（Assaddho）或譯為「不信」，這是說聖者有自證知，悟不由他之意。
[LChnFn07-12]〔註07-12〕 生死輪迴。
[LChnFn07-13]〔註07-13〕 更無善業和惡業了。
[LChnFn07-14]〔註07-14〕 原文 Ninna 是低處，Thala 是高處。
[CFFn07-01]〔敬法法師註07-01〕 20 註：不儲藏是指不再造業及不儲藏四資具。徹知是指三遍知。空、無相與解脫皆是指涅槃。
[CFFn07-02]〔敬法法師註07-02〕 21 如如不動者是指不受世間的起落動搖之人。
[MettFn07-01]〔明法尊者註07-01〕 路行盡 ：旅行已完畢者，喻：業已盡，即所謂：諸漏已盡，所作已辦，梵行已立。
[MettFn07-02]〔明法尊者註07-02〕 繫縛 ：gantha，貪、瞋、戒禁取(誤取邪因、邪道)、見取(持常見—永恆不滅的我或靈魂，或持斷見—凡事皆偶然，無因果)。
[MettFn07-03]

〔明法尊者註07-03〕 佛陀受提婆達多推落的石片傷到腳姆指，耆婆神醫幫忙治療。

PS: 請參《法句經故事集》，七～一、 佛陀和名醫耆域 (偈 090)。
[MettFn07-04]〔明法尊者註07-04〕 彼等無積聚 ：DhA： 完全儲存(積聚) ：有兩種：一、完全儲存業。二、完全儲存資具。對善業、不善業而言，名叫完全儲存業；四資具名叫完全儲存資具。
[MettFn07-05]〔明法尊者註07-05〕 空解脫 ：DhA：於涅槃染.瞋.癡不存在而空。 無相解脫 ：DhA：染等之相 不存在而無相。
[MettFn07-06]

〔明法尊者註07-06〕 有一次，在雨安居結束日。帝釋率領眾天神前往東園(鹿母講堂)，帝釋以天香與天花鬘獻給佛陀，他看到僧團保留給摩訶迦旃延長老的位子，心裡多麼希望尊者也在精舍裡接受他的禮敬。這時候，摩訶迦旃延長老突然出現，帝釋非常歡喜，立刻以雙手按摩雙足頂禮。有些比丘不以為然，認為帝釋偏心。佛陀就說此偈。

PS: 請參《法句經故事集》，七～五、 帝釋敬重摩訶迦旃延尊者 (偈 094) 。
[MettFn07-07]〔明法尊者註07-07〕 因陀揭羅 ：indrakhīla，門限，或是進城處安立堅固的柱子，象徵因陀羅(守護神)的所在。
[MettFn07-08]

〔明法尊者註07-08〕 雨安居結束時，舍利弗長老正準備外出。有位比丘憤慨的向世尊告狀，說舍利弗尊者輕慢他。佛陀就請人召請舍利弗長老來，舍利弗長老表明他對待人的心態︰「我的心一直都像大地一樣，承受種種污穢、不淨物，不輕慢他人。我也像門墊、乞丐、斷腳的公牛一般，對污穢的血肉之軀感到厭惡，不再執著於它。」 (cf. A.9.11.) 舍利弗長老說完之後，那位年輕比丘感到愧疚，承認自己指控的錯誤，並且道歉。佛陀因此說了此偈。

PS: 請參《法句經故事集》，七～六、 比丘控訴舍利弗 (偈 095) 。
[MettFn07-09]〔明法尊者註07-09〕 無信 ：assaddho，聖者自證知，悟不由他。
[MettFn07-10]〔明法尊者註07-10〕 斷繫.因永謝 ︰斷了繫縛，煩惱的因永遠謝滅。
[MettFn07-11]

〔明法尊者註07-11〕 舍利弗尊者的三位姐妹和兩位弟弟都出家，最小弟弟離婆多(Revato)沒出家，他被安排婚姻，但是在婚宴上，他看到一位很老的女賓客，知道人生不離老病死，於是就去出家當沙彌，經過一個雨安居就證得阿羅漢果。

PS: 請參《法句經故事集》，七～九、 舍利弗尊者最小的弟弟 (偈 098) 。
[dhp-a-090-note]有四種繫縛：貪、瞋、戒禁取和見取。
[dhp-a-090-note2]即阿羅漢。
[dhp-a-091-note]阿羅漢行腳各地，而不執著特定的地方，因為阿羅漢沒有“我”和“我所”的觀念。
[dhp-a-092-note]積聚有二種：「業」和「四食」的積聚。「業」積聚會使人不斷輪迴。而「四食」積聚雖是生命的必須，但可能妨礙精神修持。
[dhp-a-092-note2]

根據論，阿羅漢在進食時，應正念現前，具足三種食觀：

1. 知遍知 ： 確實明白食物的意義。
2. 審察遍知** ：確實明白食物的卑微。
3. 斷偏知** ： 滅盡進食的欲樂。
[dhp-a-092-note3]涅槃是苦的解脫。因為不再貪瞋癡所以也稱之為「空」，而不是說一無所有或一切斷滅。涅槃是積極的，超越凡俗的境界，無法用世俗的文字加以敘述。涅槃是無相的，因為不再有貪的形相。阿羅漢在生前就證得涅槃而領略涅槃的喜悅。說阿羅漢死後仍然存在或不存在都不正確，因為涅槃既不是常見也不是斷見。涅槃時，沒有任何東西是永恆的，而且，除了愛欲之外，沒有任何寂滅。阿羅漢在今生即證得涅槃而領略無上的涅槃喜悅。
[dhp-a-095-note]因陀揭羅，是在大門中間安放一堅固的石頭，作為關門時放門橛用的。另一種說法認為它是帝釋的柱子，在進城的地方安立一大而堅固的柱子，以象徵因陀羅（印度守護神）之所在。
[NāradaFn07-01](Ven. Nārada 07-01) Arahanta has several meanings. It may be interpreted as "Worthy One". "Passionless One". Or one who commits no evil even secretly. He has got rid of both death and birth. After death, in conventional terms, he attains parinibbāna. Until his death he serves other seekers of truth by example and by precept.
[NāradaFn07-02](Ven. Nārada 07-02) Of life in the round of existence, i.e., an Arahant.
[NāradaFn07-03](Ven. Nārada 07-03) Sabbadhi, the five Aggregates, etc.
[NāradaFn07-04](Ven. Nārada 07-04) One gives up sorrow by attaining Anāgāmi, the third stage of Sainthood. It is at this stage one eradicates completely attachment to sense-desires and ill-will or aversion.
[NāradaFn07-05](Ven. Nārada 07-05) There are four kinds of ganthas (Ties) - namely: i. covetousness (abhijjhā). ii. ill-will (vyāpāda). iii. indulgence in (wrongful) rites and ceremonies (sīlabbataparāmāsa), and iv. adherence to one's preconceptions as truth (idaṃ saccābhinivesa).
[NāradaFn07-06](Ven. Nārada 07-06) This verse refers to the ethical state of an Arahant. Heat is both physical and mental. An Arahant experiences bodily heat as long as he is alive, but is not thereby worried. Mental heat of passions he experiences not.
[NāradaFn07-07](Ven. Nārada 07-07) Arahants wander whithersoever they like without any attachment to any particular place as they are free from the conception of "I" and "mine".
[NāradaFn07-08](Ven. Nārada 07-08) There are two kinds of accumulation- namely: kammic activities and the four necessaries of life. The former tend to prolong life in Saṃsāra and the latter, though essential, may prove an obstacle to spiritual progress.
[NāradaFn07-09](Ven. Nārada 07-09) To get rid of the desire for food.
[NāradaFn07-10](Ven. Nārada 07-10) Nibbāna is Deliverance from suffering (vimokkha). It is called Void because it is void of lust, hatred and ignorance, not because it is nothingness or annihilation. Nibbāna is a positive supramundane state which cannot be expressed in mundane words. It is Signless because it is free from the signs of lust etc., Arahants experience Nibbānic bliss while alive. It is not correct to say that Arahants exist after death or do not exist after death, for Nibbāna is neither eternalism nor nihilism. In Nibbāna nothing is eternalised nor is anything, except passions, annihilated. Arahants experience Nibbānic bliss by attaining to the fruit of Arahantship in this life itself.
[NāradaFn07-11](Ven. Nārada 07-11) By indakhīla is meant either a column as firm and high as that of Sakka's, or the chief column that stands at the entrance to a city. Commentators state that these indakhīlas are firm posts which are erected either inside or outside the city as an embellishment. Usually they are made of bricks or of durable wood and are octagonal in shape. Half of the post is embedded in the earth, hence the metaphor 'as firm and steady as an indakhīla'.
[NāradaFn07-12](Ven. Nārada 07-12) Tādi is one who has neither attachment to desirable objects nor aversion to undesirable objects. Nor does he cling to anything. Amidst the eight worldly conditions - gain and loss, fame and infamy, blame and praise, happiness and pain - an Arahant remains unperturbed, manifesting neither attachment nor aversion, neither elation nor depression.
[NāradaFn07-13](Ven. Nārada 07-13) As they are not subject to birth and death. See note on saṃsāra, vs 60.
[NāradaFn07-14](Ven. Nārada 07-14) From all defilements.
[NāradaFn07-15](Ven. Nārada 07-15) Since his mind is absolutely pure.
[NāradaFn07-16](Ven. Nārada 07-16) The pun in the original Pāëi is lost in the translation.
[NāradaFn07-17](Ven. Nārada 07-17) Assaddho, lit. unfaithful. He does not merely accept from other sources because he himself knows from personal experience.
[NāradaFn07-18](Ven. Nārada 07-18) Akata, Nibbāna. It is so called because it is not created by anyone. Akataññū can also be interpreted as ungrateful.
[NāradaFn07-19](Ven. Nārada 07-19) The links of existence and rebirth. Sandhicchedo also means a housebreaker, that is, a burglar.
[NāradaFn07-20](Ven. Nārada 07-20) Hata + avakāso - he who has destroyed the opportunity.
[NāradaFn07-21](Ven. Nārada 07-21) Vanta + āso he who eats vomit is another meaning.
[NāradaFn07-22](Ven. Nārada 07-22) By means of the four paths of Sainthood. Gross forms of desire are eradicated at the first three stages, the subtle forms at the last stage.
[NāradaFn07-23](Ven. Nārada 07-23) Ninna and thala, lit., low-lying and elevated grounds.
[NāradaFn07-24](Ven. Nārada 07-24) The passionless Arahants rejoice in secluded forests which have no attraction for worldlings.
[ThaniSFn-V92-93](1, 2) (Ven. Thanissaro V. 92-93) "Having understood food... independent of nutriment": The first question in the Novice's Questions (Khp 4) is "What is one?" The answer: "All animals subsist on nutriment." The concept of food and nutriment here refers to the most basic way of understanding the causal principle that plays such a central role in the Buddha's teaching. As SN 12.64 points out, "There are these four nutriments for the establishing of beings who have taken birth or for the support of those in search of a place to be born. Which four? Physical nutriment, gross or refined; contact as the second, consciousness the third, and intellectual intention the fourth." The present verses make the point that the arahant has so fully understood the process of physical and mental causality that he/she is totally independent of it, and thus will never take birth again. Such a person cannot be comprehended by any of the forms of understanding that operate within the causal realm.
[ThaniSFn-V94](1, 2, 3) (Ven. Thanissaro V. 94) "Such (tadin)": an adjective used to describe one who has attained the goal of Buddhist practice, indicating that the person's state is indefinable but not subject to change or influences of any sort. "Right knowing": the knowledge of full Awakening.
[ThaniSFn-V95](1, 2, 3) (Ven. Thanissaro V. 95) Indra's pillar = a post set up at the gate of a city. According to DhpA, there was an ancient custom of worshipping this post with flowers and offerings, although those who wanted to show their disrespect for this custom would urinate and defecate on the post. In either case, the post did not react.
[ThaniSFn-V97](Ven. Thanissaro V. 97) This verse is a series of puns. The negative meanings of the puns are on the left side of the slashes; the positive meanings, on the right. The negative meanings are so extremely negative that they were probably intended to shock their listeners. One scholar has suggested that the last word — uttamaporiso, the ultimate person — should also be read as a pun, with the negative meaning, "the extreme of audacity," but that would weaken the shock value of the verse.
[BudRkFn-v97](Ven. Buddharakkhita v. 97) In the Pali this verse presents a series of puns, and if the "underside" of each pun were to be translated, the verse would read thus: "The man who is faithless, ungrateful, a burglar, who destroys opportunities and eats vomit — he truly is the most excellent of men."

校註：

[NandFn07-01]〔Nanda 校註07-01〕 請參《法句經故事集》，七～二、 阿羅漢不執著 (偈 091) 。
[NandFn07-02]〔Nanda 校註07-02〕 請參《法句經故事集》，七～三、 儲藏米穀的比丘 (偈 092) 。
[NandFn07-03]〔Nanda 校註07-03〕 請參《法句經故事集》，七～四、 阿那律陀比丘和女天神 (偈 093) 。
[NandFn07-04]〔Nanda 校註07-04〕 請參《法句經故事集》，七～七、 一眼失明 (偈 096) 。
[NandFn07-05]〔Nanda 校註07-05〕 請參《法句經故事集》，七～八、 只靠信仰無法證得涅槃 (偈 097)。
[NandFn07-06]〔Nanda 校註07-06〕 請參《法句經故事集》，七～十、 誘惑比丘的妓女 (偈 099) 。
[DLMBSFn-V090]

(DLMBS Commentary V090) Devadatta once tried to kill the Buddha by pushing a big rock on him from the top of the mountain. But the rock split and only one splinter hurt the Buddha's foot. The physician Jivaka attended on him. He applied some medicine and promised to come back and take the bandage off in the evening. But he was held by some other business and the city gates were already closed when he wanted to go to the monastery. He knew that the bandage had to be taken off that night, so he was very distressed.

The next morning, Jivaka hurried to see the Buddha, only to find out that Venerable Ananda helped the Buddha to take the bandage off the previous night and the wound has already healed completely! So Jivaka asked if the Buddha felt any pain. The Buddha replied by this verse, saying that for those, who have reached the awakenment, there was no pain.
[DLMBSFn-V091]

(DLMBS Commentary V091) The Buddha once spent the Rain Retreat in the city of Rajagaha. With the end of the retreat he was getting ready to leave the city, so he told the monks to prepare for the journey. Venerable Kassapa was also preparing his robes. Some monks speculated if Kassapa would really leave Rajagaha - there were so many people who respected him very much and considered themselves his disciples.

The Buddha then decided that some monks should stay in Rajagaha, to offer spiritual guidance, to ordain new monks etc. He told Venerable Kassapa to stay in the monastery with some junior monks and take care of these things.

The other monks remarked that they predicted Kassapa would not accompany the Buddha this time. The Buddha overheard these conversations and said, "Do you think that Kassapa stays in Rajagaha because he is attached to his disciples? You are mistaken. Kassapa has no attachments anywhere!" He further added this verse.
[DLMBSFn-V092]

(DLMBS Commentary V092) Venerable Belatthi Sisa went on an almsround in a village. When he had enough food, he stopped on the way and ate. Then he continued on his almsround for more food. When he returned to the monastery, he dried the rice up and stored it. In this way he could concentrate only on his practice of meditation. Every day he would soak the rice in some water and eat it. The other monks saw this and thought that he is lazy and greedy. They reported the matter to the Buddha. The Buddha saw that if this practice became a habit amongst all monks, it could lead to laziness and greed and he discouraged the monks from hoarding food. But because Belatthi Sisa did not store the rice out of greed for food, but only to save time for more meditation practice, the Buddha declared that he should not be blamed in any way.

He also added this verse, saying that the Arahants are not greedy for anything and they take food just to sustain the body in good condition, not for pleasure.
[DLMBSFn-V093]

(DLMBS Commentary V093) Venerable Anuruddha was once looking for discarded pieces of cloth in order to make himself a new robe. His wife Jalini from a previous existence, who was now a god, saw him. She brought three pieces of a very good material and put them on the rubbish heap. Venerable Anuruddha found them and took them back to the monastery to make his robe.

The Buddha and other senior disciples then arrived to the monastery and they also helped him to make the robe. Jalini then urged the villagers to bring lots of delicious food to the monastery, so there was more than enough for everyone. Some monks remarked that Anuruddha wanted to show off that he had many devotees, so he made them to bring so much good food. The Buddha overheard these conversations and said that Anuruddha did not ask anyone for anything. Arahants do not ask for food or clothes. They have removed their taints and are free and without attachments. Traditionally, the four taints (āsava) are mentioned in the texts: sense desire (kāma), desiring eternal existence (bhava), wrong views (diṭṭhi) and ignorance (avijjā).
[DLMBSFn-V094]

(DLMBS Commentary V094) One day Sakka, the chief of the gods, came to the monastery to pay homage to the Buddha. Venerable Maha Kaccayana was not in the monastery at that time and a seat was kept prepared for him. Sakka with the gods paid homage to the Buddha and then he declared his wish that Kaccayana would also be present so that he could pay homage also to him. At that moment Kaccayana arrived. Sakka was very happy and paid his respect to him.

Some monks accused Sakka of favoritism. Bu the Buddha replied with this verse, saying that who is restrained in his senses, even gods envy him his calm and respect him enormously.
[DLMBSFn-V095]

(DLMBS Commentary V095) Once a certain monk approached the Buddha and complained, that Venerable Sariputta has abused and beaten him. The Buddha sent for Sariputta and asked him if it was true. Sariputta was extremely humble and replied, "I am like the earth, I feel no pleasure or pain, I am like a door mat, like a beggar, I am not attached to my body any more. How could I not apologize to a fellow monk for a wrong doing?"

The monk felt remorse and admitted that he accused Sariputta wrongly, because he was angry with him for some small matter. He asked Sariputta for pardon. The Buddha advised Sariputta to accept the apology. Sariputta pardoned the monk and also asked him to be forgiven if he had done anything wrong.

The Budha then spoke this verse, saying that an Arahant is like the earth, or like an Indra's stake - he is patient and firm, serene and pure like a clear lake.
[DLMBSFn-V096]

(DLMBS Commentary V096) Once a young seven years old boy became a novice under Venerable Tissa. While his head was being shaved, he kept his mind fixed on the object of meditation and attained arahantship immediately.

After a time, Venerable Tissa and the young novice set out on a journey to Savatthi to see the Buddha. On the way they stayed in a village monastery. Tissa went to sleep, but the young novice fell asleep only before the dawn. When Tissa woke up, he wanted to wake up also the novice. So he roused him with a palm-leaf fan. Accidentally he hit his eye with the handle and damaged his eye. The novice did not say anything, covered his eye with one hand and performed his duties - swept the floor and brought water to Tissa. When Tissa saw the novice offering him water with just one hand, he remarked that he should do it with both hands. The novice uncovered his eye and only then Tissa found out that the novice lost an eye. He also realized that he must be an Arahant! He felt very sorry and immediately started to apologize to the boy. But the novice said it was not Tissa's fault, it was only ripening of his old karma. Tissa just could not forget the whole story and he felt very depressed.

When they arrived in Savatthi, Tissa related the story to the Buddha. He replied with this verse, saying that an Arahant does not get angry with anyone, he is perfectly calm and peaceful.
[DLMBSFn-V097]

(DLMBS Commentary V097) A group of monks came from a village to pay their respects to the Buddha. The Buddha sent for Sariputta and asked him, "Sariputta, do you believe, that one can attain Nirvana by being mindful of the senses?" Sariputta replied, "I do not simply believe in this because I have faith on you and your teaching. Only those who have no personal experience accept the facts from others." The monks did not understand it and thought that Sariputta doesn't have faith in the Buddha, that he did not given up wrong views yet.

The Buddha explained that Sariputta accepts the fact that Nirvana can be attained by being mindful of senses by his own personal experience, because he already attained arahantship. He does not simply trust blindly in his teacher's words without testing them with his own practice. Blind faith has no place in Buddhism, only the trust in the method, which must be followed by one's own personal experience.
[DLMBSFn-V098]

(DLMBS Commentary V098) Revata was the brother of Venerable Sariputta and he was the only one who has not become a monk. His parents wanted him to get married and so they arranged a marriage for him while he was still very young. At the wedding ceremony he saw a very old woman and realized that all beings are subject to old age, illness and eventually death. He was horrified and immediately left for the monastery. He was admitted into the Order and became a novice.

He stayed alone in the forest, kept meditating diligently and very soon he attained arahantship. The Buddha, Sariputta and many other monks set out on a journey to visit him.

The journey was long and the area was uninhabited by people, but gods looked to the needs of the Buddha and monks. When they arrived, Revata also used his supernatural powers and created a monastery for the Buddha and the monks to stay. The Buddha remarked that wherever the Arahant lives, the place is always beautiful and delightful.
[DLMBSFn-V099]

(DLMBS Commentary V099) A certain monk received a subject of meditation from the Buddha and went to an old garden at the outskirts of the city. Some lascivious woman came into the garden and as there was nobody else around she tried to seduce the monk. She unloosened her hair, began to undress and laugh. The monk became very excited and upset. He did not know what to do.

The Buddha saw this from afar and told the monk this verse, saying that in seeking passions there is no delight. Only after freeing oneself from passion can one enjoy whatever place one is at. The monk did not care about the woman any more and attained arahantship quickly.

巴利文經典最突出的特點，同時也是缺乏同情心的讀者最感厭倦的特點，就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …，…，…，

…，…，…， 這種文句冗長的特性，另外還有一個原因，那就是在長時期中三藏經典只以口授相傳。 …，…，…，

…，…，…， 巴利文經典令人生厭的機械性的重覆敘述，也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …，…，…，

…，…，…， 重覆敘述不僅是說教記錄的特點，而且也是說教本身的特點。我們持有的版本，無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

（節錄自： 巴利系佛教史綱　第六章　聖典　二　摘錄 ）