法句經 第八、千品 多譯本對讀(段層次) Dhammapada (Dhp.) 8. Sahassavaggo

〔明法尊者註08-01〕 國家的劊子手坦巴達卡(Tambadāṭhikacoraghātaka)殺過499人，做滿五十五年後退休，退休後，有一個機會供養舍利弗尊者，聽法後，回家路上意外喪生，死後往生兜率天。聞法一次而正確的理解，就可能產生很大的利益。

PS: 請參《法句經故事集》，八～一、 行刑者的命運 (偈 100)。

〔明法尊者註08-04〕 《增壹阿含31.11經》(T2.673.2)：「千千為敵，一夫勝之，未若自勝，已忍者上。」

PS: 請參 102-3 典故－－ 尊者昆得利給喜的故事 ；或《法句經故事集》，八～三、 嫁小偷的富家女 (偈 102~3)。

〔明法尊者註08-06〕 一位婆羅門跟佛陀說：「尊者！我認為你只知有法益的修行，對無益的事一無所知。」佛陀說︰「我也了解無益且有害的事。」佛陀就列舉六種會消耗財產的行為：(1)日出之後睡覺。(2)懶惰成性。(3)殘暴。(4)耽溺飲酒。(5)在惹人懷疑的時間內逛街。(6)淫他人之妻。佛陀接著問這婆羅門如何維生，婆羅門回答說以賭博維生。佛陀說：「在賭博中獲勝，無法與克服煩惱的成就相比。」

PS: 請參《法句經故事集》，八～四、 賭博的得失 (偈 104~5) 。

〔明法尊者註08-07〕 舍利弗尊者一位叔叔每月都供養裸行者，期望往生梵天，但是方法錯誤，舍利弗尊者帶他去見佛陀。佛陀就開導他，教正確生梵天的方法。

PS: 請參《法句經故事集》，八～五、 往生梵天的方法 (偈 106) 。

〔明法尊者註08-08〕 舍利弗尊者一位侄子每月都火祭一隻羊，期望往生梵天，但是方法錯誤，舍利弗尊者帶他去見佛陀。佛陀就開導他，教正確生梵天的方法。

PS: 請參《法句經故事集》，八～六、 火祭不究竟 (偈 107) 。

〔明法尊者註08-09〕 施捨 ：yitthaṁ。Spk:S.24.5.： Yiṭṭhaṁ vuccati mahāyāgo.( 上供品 ︰被稱爲「大牲醴」)。DhA(v.108)： Yiṭṭhanti yebhuyyena maṅgalakiriyādivasesu dinnadānaṁ.( 上供品 ：一般而言，在慶典等場合，以豐盛的施物祭祀。)。 供養 ：hutaṁ。供給過客的布施。DhA(v.108)： Hutanti abhisaṅkharitvā kataṁ pāhunadānañceva, kammañca phalañca saddahitvā katadānañca.( 獻供品 ：已周全安排好贈與款待賓客的食物後，信業及果後，並且作了施與。)

PS: 請參《法句經故事集》，八～七、 用動物祭祀的婆羅門 (偈 108) 。

〔明法尊者註08-10〕 Abhivādanasīlissa niccaṁ vuḍḍhāpacāyino cattāro dhammā vaḍḍhanti: āyu, vaṇṇo, sukhaṁ, balaṁ.南傳比丘受人禮拜時，常念誦的法句。法句中壽.美.樂.力，指長壽、莊嚴、安樂、力量。《摩奴法典》Ch.1.121︰「養成尊敬的習慣和常尊敬長者，它們壽命、學問、名譽和力量，四樣一定會增長。」

PS: 請參《法句經故事集》，八～八、 佛陀保護男孩 (偈 109) 。

〔明法尊者註08-12〕 本則故事說僧揭笈沙彌(Saṁkiccasāmaṇera)修慈心不為刀傷。

PS: 請參《法句經故事集》，八～九、 沙其卡沙彌的奇蹟 (偈 110) 。

〔明法尊者註08-13〕 生滅法 ：udayabbayaṁ (＜udaya生+vaya滅)。觀察五蘊的二十五異相(pañcavīsatiyā lakkhaṇehi udayañca vayañca apassanto)的生滅。在修觀禪時，見到色法(物質—地.水.火.風的現象)或名法(受、想、行、識)的生滅、無常。「一日」(Ekāhaṁ= eka一 + aha天)在此作「一時」解釋。

「阿難遊行宣化幾二十年。嘗至竹林中(即王舍城外竹林寺)聞比丘誦偈。若人生百歲。不見水老鶴。不如生一日。時得睹見之。阿難慘然曰。此非佛偈。當云。若人生百歲。不解生滅法。不如生一日。而得解了之。比丘向其師說。師曰。阿難老朽言不可信。阿難後時聞彼比丘猶誦前偈。即自思惟。今此比丘不受吾教。於世無益宜入涅槃。」(《佛祖統紀》卷第五,T49.171.1)。 Udakakāka,【陽】鸕鷀，水老鶴(cormorant)

Nanda 補註： 根本說一切有部毘奈耶雜事第40卷 [NandFn08-06] 有此記載（CBETA 電子佛典集成 » 大正藏 (T) » 第 24 冊 » No.1451 » 第 40 卷，T24, no.1451, p.0409, c26 -- p.0410, a21）

另可參： 不見水潦鶴 （取材自 台語與佛典 部落格 法友飛鴻 285 ，不見「水潦鶴」，2018年6月19日 星期二）

　　　　及 又見水白鶴 （取材自 台語與佛典 部落格 法友飛鴻 286 ，2018年6月24日 星期日）

〔明法尊者註08-14〕 波羅遮那(Paṭācārā)死了丈夫、兩個兒子、父母、和唯一的哥哥。佛陀安撫她，為她說〈無始相應〉(說輪迴無盡)。本則偈頌故事同 288-289偈 。

PS: 請參《法句經故事集》，八～十二、 家破人亡的波她卡娜 (偈 113, Paṭācārātherī, 波羅遮那長老尼的故事) 。 [NandFn08-05]

〔明法尊者註08-16〕 吉離舍瞿曇彌(Kisāgotamī)因子夭折，抱著兒子的屍體到處求醫，有人請她去見佛陀，佛陀說，要她先去向某戶從未死親人的人家，要到一些芥子，她到處去問，問不到，才慢慢醒過來。她回來見佛，佛陀開示︰「妳不要以為‘只有我的兒子死’。所有的有情都會死，眾生的意圖尚未滿足之前，死王就以大洪水完全的捲入，丟進大海。」佛陀接著說偈頌(v.287)吉離舍瞿曇彌就證得須陀洹果。之後，吉離舍瞿曇彌出家，某日觀察油燈火焰，想︰「一切有情生生死死，只有證得涅槃才不出現(生死)。」以此作所緣，證得阿羅漢果。A.1.14./I,25.︰「持麤衣者，是翅舍憍答彌(Kisāgotamī)。」《增壹阿含5.1經》(T2.558.3)︰「十一限礙(頭陀)，所謂機梨舍瞿曇彌比丘尼是。」吉離舍瞿曇彌比丘尼另一則偈頌見 287偈 。

PS: 請參《法句經故事集》，八～十三、 死而復生 (偈 114) 。

〔明法尊者註08-17〕 最上法 ：指九出世間法(navavidhaṁ lokuttaradhammaṁ)，即：四道、四果及涅槃 (參見DhA)。

PS: 請參《法句經故事集》，八～十四、 疏於照顧母親的子女 (偈 115)。 （另可參考二十三～三、「 父親與不肖的兒子們 」 Dhp. 324）故事。

「世事生滅」，巴利註釋書謂：udayabbayaṁ 生滅法： (＜udaya生+vaya滅)。觀察五蘊的二十五異相(pañcavīsatiyā lakkhaṇehi udayañca vayañca apassanto)的生滅。

此偈頌，果儒法師則改為：「若長命百歲，但不知萬物生滅的實相，不如活著一天如實知見生滅法。」 ( PDF )

〔Nanda 校註08-05〕 波羅遮那 (取自： http://authority.ddbc.edu.tw/person/?fromInner=A015901 )

(DLMBS Commentary V100) Once there was a former public executioner named Tambadathika. Once he went for a bath to the river and took some food with him. Just as he was leaving the house, Venerable Sāriputta stopped by his door on his way for almsfood. Tambadathika offered him his food.

After the meal, Sāriputta taught him the Dharma. But Tambadathika's mind was not peaceful, because he was disturbed and feeling remorse recollecting his past work. This did not allow him to pay attention to the Dharma. Sāriputta asked him if he killed those people because he wanted to, out of hate or anger – or was it just an order. Tambadathika replied that he was ordered to kill them by the king and personally did not feel hate towards them. So Sāriputta reassured him that he did nothing wrong. Tambadathika then calmed down and listened to the Dharma attentively. He then accompanied Sāriputta on the way back to the monastery. But on the way back home he died due to an accident.

The Buddha was told about this and he remarked that Tambadathika was reborn in Tusita heaven. The monks wondered how it was possible for somebody who killed so many people in his life to be reborn there. The Buddha told them by this verse that just one meaningful sentence that helped his mind to calm down and concentrate on the Dharma helped him to achieve this goal. For if one dies with a peaceful mind, one's rebirth is good. If at the time of death our mind is confused or angry - we face a bad rebirth.

(DLMBS Commentary V101) Some merchants sailed in a boat. Their boat was wrecked and only one of them, named Bāhiya, survived. He got hold of a piece of wood and came to land in the city of Suppāraka. He tied a piece of bark to his body and sat in a public place. People gave him food; some thought that he was a holy man so they paid their respects to him. Some people offered him clothes but he refused. Everybody started to tell him that he was an Arahant so he began to consider himself one.

Now the god Brahma was a friend of Bāhiya's in one of previous lives. He came to see him one night and told him that he certainly was not an Arahant. Bāhiya asked if there are Arahants at all and where to find them. Brahma sent him to the city of Sāvatthi to see the Buddha.

Bāhiya immediately set on a journey to Sāvatthi. He did not rest much because he was anxious to meet the Buddha. Therefore when he arrived at Sāvatthi he was extremely tired. He met the Buddha going on an almsround with some other monks. He asked the Buddha to teach him the Dharma, but the Buddha refused saying that it was not a proper time for a discourse. But Bāhiya pleaded again and the Buddha realized that Bāhiya is ready to become an Arahant. So he told him: "Bāhiya, when you see a thing, be conscious only of the object. When you hear a sound, be conscious only of the sound. When you smell, taste, or touch anything, be conscious only of the smell, taste, or touch. When you think of anything, be conscious only of the mental object."

Bāhiya did this and immediately he attained Arahantship. He asked permission to be admitted into the Order as a monk. The Buddha agreed, but first he sent him to find some robes, the bowl and other requisites. Bāhiya went to find these things, but on the way he was attacked by a wild animal and died. When the Buddha and monks went back from the almsround, they found him laying dead on the road. The Buddha instructed the monks to cremate Bāhiya's body and erect a stupa around the ashes.

The Buddha then told the monks that Bāhiya has attained Arahantship. He proclaimed that Bāhiya was the quickest of all his disciples to do so. Some monks wondered how it was possible to attain Awakenment just after listening to a few words on the road. The Buddha then explained by this verse that the number of words or the length of the speech does not really matter if one's mind is really ready.

(DLMBS Commentary V102) In the city of Rājagaha there lived a girl named Kuṇḍala Kesi. She was a daughter of a very rich man. Once she saw a thief who was being led to be executed. She felt in love with him and threatened to die uless she could marry him.

Her parents therefore bribed the executioner and they married their daughter to the thief. But he was interested only in Kuṇḍala Kesi's wealth and did not love her. One day he told her to put one her best clothes and jewelry and took her to the top of the mountain saying he wanted to pay respects to the guardian spirits for saving his life. But when they reached the place, the thief wanted to kill her, take her jewels and run away. Kuṇḍala Kesi begged him to take her things but to spare her life. Her husband had no mercy and still wanted to kill her. Therefore she realized that in order to save herself, she must kill him. She pretended she wanted to pay him her respects for the last time and when she was behind him, she pushed him off the mountain.

The guardian spirit of the mountain applauded her, saying that from this one can clearly see that wisdom is not found only amongst men, that women are also very wise.

Kuṇḍala Kesi then did not return home, but became a disciple of some ascetics. She quickly mastered their teachings and they sent her to find some better teachers. She wandered around and challenged everyone to dispute with her. Many did - but she defeated them all, since no one could answer her questions.

Once she arrived in Sāvatthi. She made a small hill of sand and put a branch on top of it, thus inviting everybody for a dispute. Venerable Sāriputta took up this challenge. Kuṇḍala Kesi asked him many questions, but Sāriputta answered all of them without hesitation. Then it was his turn to ask questions. He asked just one question, "What is the meaning of One?" She was not able to answer, therefore she asked Sāriputta to teach her. Sāriputta told her the answer: "All the beings in the world are sustained by one thing - food." Kuṇḍala Kesi became a nun and within a very short time she became an Arahant.

Some monks wondered how it was possible to attain the Awakenment after hearing just few words of the Dharma? The Buddha told them by this verse that one verse of the Dharma is better the hundreds of meaningless sentences.

(DLMBS Commentary V103) The story for this verse is the same as for the previous one.

The highest battle does not take place on the battlefield, or in the political or academic arena, but only in our own minds. The victor of the highest battle is not somebody who conquers millions of enemies, who wins over his opponents, but a person who conquers the most difficult thing - his own mind. In other words, only an Arahant can be truly called a victor, because he won the final battle and he does not have to "fight" any more.

(DLMBS Commentary V104) A certain Brahmin once approached the Buddha and told him, "Venerable Sir, although you know all the beneficial practices, still I think you do not know the unbeneficial practices." The Buddha told him that he knew both beneficial and unbeneficial practices. He then proceeded to enumerate six unbeneficial practices that will cause loss of wealth. They are: sleeping until sunrise, idleness and laziness, cruelty, indulgence in intoxicating drinks that cause negligence and unclear mind, wandering alone in the city during night hours and sexual misconduct.

Then the Buddha asked the Brahmin how he made his living. The Brahmin told him that he earned his living by gambling, by playing dice. The Buddha further asked if he won or lost. The Brahmin replied that sometimes he won and sometimes he lost. The Buddha told him that to win in a game of dice couldn't be compared with winning over one's own mind, over one's ignorance and mental defilements.

(DLMBS Commentary V105) The story for this verse is identical to the one for the previous verse (see DhP 104).

The final victory in the highest battle with the mind is the attainment of Arahantship. When we achieve this victory, nothing in the world can "undo" it. Nobody can defeat us any more. No gods, not even Mara, the Evil One can do anything. We reach the deliverance and are free from the cycle of rebirth, from suffering and pain.

(DLMBS Commentary V107) Venerable Sāriputta once asked his cousin if he was following any beneficial religious practices. His cousin told him that he sacrifices one goat every month in the fire and thus he will reach a heavenly world in his next existence. Sāriputta explained to him, that this was not the way to the heavenly world and took him to see the Buddha.

The Buddha taught him the Dharma and further explained to him that to pay respects to an Arahant is far better than to sacrifice to the fire for hundred years.

(DLMBS Commentary V108) Venerable Sāriputta once asked his friend, if he was following any beneficial religious practices. His friend, a Brahmin, told him that he was giving many sacrificial offerings and as a result of this he hopes to reach a heavenly world in his future existence. Sāriputta explained to him that in this way he would certainly not reach any heavenly world.

He then took his friend to the Buddha who taught him the Dharma and told him that giving sacrificial offerings every day does not count one fourth of showing respect to the Arahants.

(DLMBS Commentary V109) Once there were two ascetics living together and practicing austerities. Later one of them returned to the lay life and got married. When a son was born to him and his wife, they took the boy to see the other ascetic. He said, "May you live long!" to the parents, but he said nothing to the child. The parents were surprised and asked him why did he do that. The ascetic said that he could see with his powers that the boy would die after seven more days. He sent them to see the Buddha, who could know how to prevent his death.

When they got to the presence of the Buddha, he again said, "May you live long!" only to the parents and nothing to their son. In order to prevent his death, he told his parents to build a pavilion at their house and put the child on a couch inside it. He then sent some monks over to chant texts for protection. Many gods and other celestial beings came to the pavilion and were in attendance. On the seventh day, the Buddha himself arrived. Then an evil demon came to the pavilion and stood by the entrance. He waited for an opportunity to attack the boy. But as there were so many powerful beings around, he could not get near him. The chanting continued through the whole night, and in the morning the demon had to leave. The young child was saved. He then paid his respects to the Buddha who then told him, "May you live long!" The Buddha then told the parents that their child would live a very long life.

Many years passed and the boy grew up. Once he came to see the Buddha and asked him how to gain longevity. The Buddha replied with this verse, saying that those who respect people of virtuous character and who pay homage to those worth paying homage, not only will gain longevity, but also beauty, happiness and strength.

(DLMBS Commentary V110) A group of monks took a subject of meditation from the Buddha and went to a forest village to practice. There were robbers in the jungle around the village. They wanted to make a human sacrifice and they decided to offer one of the monks to the spirits of the forest. They went to the monastery and told the monks to select one of them who would follow them to the jungle and be sacrificed. All of the monks volunteered. There was a young novice with them, named Samkicca. Although he was very young, he was already an Arahant. He told the monks that Venerable Sariputta sent him to that place with the task to be the one to go with the robbers. Although the other monks did not like it a lot, still they trusted in Sariputta's judgment and so let Samkicca go.

The bloody sacrifice was prepared deep in the jungle and the leader of the robbers took a sword and wanted to cut the young novice's head. At that time, Samkicca was in deep meditation and the sword did not cut him, but just curled up. The robber took another sword and hit again - only to find that the sword has bent upward. Samkicca was still unharmed. The robbers were terrified; all of them knelt down at the novice's feet and asked for forgiveness. They also asked his permission to become monks. He complied with this request and returned to the monastery with the new monks.

Everybody was very happy that Samkicca was unharmed and that he managed to bring the robbers into the Sangha. They all left for Sāvatthi to pay homage to the Buddha and Venerable Sariputta. The Buddha then admonished them with this verse, saying that it is better to live just for one day, but virtuously and in meditation, than to live a very long life, but immorally and without any self-control.

(DLMBS Commentary V111) Venerable Kondañña once took a subject of meditation from the Buddha and went to practice to the forest. Soon he attained Awakenment. He was on his way back to the monastery and had to spend the night on the way. He sat by the road on a piece of rock and rested, in the deep meditation.

That night some robbers stole many thing in a village and came to the same place where Kondañña was sitting. They mistook him for a tree and put their loot all over and around his body. Then they fell asleep.

In the morning they realized that he was a living being and became frightened, because they though he was a ghost. Kondañña told them that he was only a monk. The robbers were very impressed by him. They paid homage to him and asked him to allow them to become monks themselves. Kondañña ordained them and together they returned to the monastery to see the Buddha.

The Buddha spoke to them this verse, saying that it was better to live just one single day, meditating and cultivating wisdom, than a hundred years without any self-control and totally devoid of any wisdom.

(DLMBS Commentary V112) There was a certain monk named Sappadāsa, who was not happy with his life in the monastery. Although he tried his best, he could not attain Awakenment therefore he felt he was unable to do it and wanted to return to the worldly life. But he thought that would be very humiliating for him to do so. He contemplated his options and at the end he decided to commit suicide. He tried to put his hand into a pot with snakes but the snakes would not bite him. So he took a razor and wanted to cut his throat. He put the razor on his throat, but as he was about to cut himself, he reflected on his life as a monk. He realized that he had led a pure life, full of morality and spirituality. He became full of satisfaction and happiness. Then he detached himself from these feelings and reached Awakenment instantly.

The other monks asked him what happened to him and he told them his story. They went to ask the Buddha if it was possible for someone to attain Arahantship while attempting suicide. The Buddha replied with this verse, saying that indeed it was possible. He added that in reaching the Awakenment, time and space is not really relevant. It is possible to reach it while walking, before one's foot touches the ground.

(DLMBS Commentary V113) In Sāvatthi there lived a wealthy man. He had a daughter named Paṭācārā. She was very beautiful and was guarded by her parents when she grew up. But she fell in love with her young servant and ran away with him. They settled in a small village far away from her former home. When she became pregnant, she wanted to go back to her parents' house to deliver the baby there. Her husband was afraid that they would punish him, so he refused to go. But Paṭācārā really wanted to go, so she set out for home while he was away. Her husband hurried after her and caught her on the way. She delivered the baby right there and returned home with him.

After some time, she became pregnant again. Again she requested they return back to Sāvatthi, again her husband refused. As before, she ran away, taking her first born with her. Her husband again found her and wanted to take her back home. At that time, she was about to deliver the baby. So he went away to search for a good place. While he was clearing some piece of land, a snake bit him and he died. Paṭācārā delivered the baby and in the morning she searched for her husband only to find him dead. She was very upset and blamed herself for his death. With both her children she continued to Sāvatthi.

She came to a river, which was full and flooded, because it was raining. She was unable to carry both of her children at the same time. So she left the older boy at the bank and crossed the river with her newborn. She left him on the other side and went back to get her older child. While she was in the middle, a hawk attacked her newborn baby. She tried to frighten him away and shouted, but it carried the baby with it. The elder child heard his mother shouting and thought she was calling for him. So he tried to cross the river, only to be carried away by the strong current.

Grief-stricken and crying she continued to Sāvatthi. At the outskirts of the city she asked a passer-by about her family. The man told her, that there was a terrible storm last night, her parents' house had fallen down, and both her parents and her brother died. So Paṭācārā lost all her family. On hearing this last piece of news she went completely crazy. Her clothes had fallen of her, but she did not notice and roamed through the streets of Sāvatthi.

After a time she reached the Jetavana monastery, where the Buddha was staying at that time. People did not want to allow her to enter, but the Buddha told them to let her come in. When Paṭācārā got to the Buddha, he told her to calm down and exercise some self-control. She then realized she was naked and covered herself with a piece of cloth. She told the Buddha her story.

The Buddha then preached the Dharma to her, telling her that the number of lives when she lost her relatives and cried, was innumerable. At the end of the discourse Paṭācārā reached a first degree of Awakenment.

She became a nun. Once she was washing her feet in the evening. She poured water from the pot, it flowed a short distance and disappeared in the ground. She poured the second time and water flowed little bit farther. When she poured water for the third time, it flowed farthest. She stood there contemplating that all things rise and fall, are born and die, some for a short time, some for longer. The Buddha saw her thoughts and told her this verse, saying that it was better to live shortly and understand this law than to live for hundred years and not to see it. Paṭācārā understood and attained Awakenment.

(DLMBS Commentary V114) In Sāvatthi there lived a young woman Kisā Gotami. She married a wealthy young man, became pregnant and delivered a baby. But the baby died shortly after he was born. Kisā Gotami was grieving so much that she went all around the city, carrying her dead baby, and asking if somebody knew a cure that would bring him back to life. One of those people sent her to the Buddha, thinking that maybe he could help her in some way.

The Buddha told her that indeed he knew a cure. He requested one mustard seed from a house where nobody has died. Kisā Gotami thought it to be an easy task. Full of joy she began running from house to house asking if somebody died there. But she soon found out that there was death in every household in Sāvatthi and she was not the only one who lost somebody. She realized that everybody has to die and was no longer attached to her dead baby. Kisā Gotami buried her son and went back to the monastery, where she requested to be permitted to become a nun.

The Buddha sent her to the community of the nuns and she was ordained. She was very diligent, always meditating and purifying her mind.

One evening she was lightning oil lamps. She lighted them and kept looking at the flames. She soon realized that some flames were burning constantly, but other flickered out. She contemplated that it is exactly same with living beings: some flare up but others flicker out - only the Arahants can be seen no more.

The Buddha saw her thoughts and told her this verse, saying that it is better to live just for one day and see the deathless state (Nirvana) than to live for hundred years without seeing it. After hearing the verse, Kisā Gotami attained Awakenment.

(DLMBS Commentary V115) In Sāvatthi there lived a husband and wife. They had many children and when they grew up, they got married and lived a nice life. The husband then died and the wife, Bahu Puttika, kept all the property to herself. The children asked her many timed to give them their inheritance and promised to look after her well. So at the end she agreed and divided up everything to her children and left nothing for herself.

She went to stay with her eldest son. But after few days his wife started complaining that she did not give them two shares so how she dares to come to stay with them. Bahu Puttika went to the second son, where the same happened. So she went from one child to another but she was not welcome anywhere.

She realized that nobody would give her proper care, so she decided to become a nun. Now because she left the home very old, she knew she did not have much time. Therefore she was extremely diligent and practiced meditation with a strong energy. The Buddha saw her effort and praised her with this verse, saying that it was better to live just for a short time but be able to realize the Dharma. A life, which lasts for many years, but is without understanding the Law, is useless. After hearing the verse, Bahu Puttika attained Awakenment.

〔Nanda 校註08-06〕 根本說一切有部毘奈耶雜事第40卷（CBETA 電子佛典集成 » 大正藏 (T) » 第 24 冊 » No.1451 » 第 40 卷，T24, no.1451, p.0409, c26 -- p.0410, a21）有此記載：

「時阿難陀與諸苾芻在竹林園，有一苾芻而說頌曰：

udayavyayam (梵)， udayabbayaṁ (巴利)，漢譯：生滅

udaka-viya* (梵)， Udakakāka (巴利)， 漢譯：如水：水老鶴/水潦鶴/水白鶴

參考： 台語與佛典 部落格 2017年2月26日 星期日

另可參考： 《法句經》的「校讀」與「誤譯」 2017年1月12日 星期四 （ 台語與佛典 部落格）

《法句經》：若人壽百歲，不知成敗事 ，2012年9月18日 星期二 （ 台語與佛典 部落格）

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不見「水潦鶴」

我除了對 Su Yuan chuan 的 2018/6/18 在臉書的貼文提出一些建議之外，在此也作了一些補充。

1. 從用字來看，此首 Uv 24.6 與《犍陀羅法句經》19.13 的偈頌應該是與巴利《法句經》113 頌相當。可以看出以下三首偈頌用字相當，只是每個字拼寫有所不同。

舉例來說，漢語的「藥店」，德文為 apotheke, 丹麥文為 apotek, 荷蘭文為 apotheek, 波蘭文的 apteka, 芬蘭文的 apteekki 為同一類。另一類為英文的 pharmacy, 法文的 pharmacie, 西班牙文、葡萄牙文與義大利文的 farmacia, 喬治亞文的 parmatsia. 兩類各自是同一字的不同拼寫。

2. 從巴利(Dhp 113)前後偈頌來看，可以將此一偈頌的漢譯偈頌定位。T210《法句經》與巴利《法句經》不僅品名相似，對應偈頌也大致相同。T213《法集要頌經》的品名與對應偈頌的次序要和與梵文《法句經》(《優陀那品》)、T212《出曜經》為同一組。

3. 我們可以推定T210《法句經》14頌與T213《法集要頌經》6頌和巴利《法句經》的113頌相當。如果三者的用字相當的話，T210《法句經》是將「udayabbaya」譯作「成敗」，而T213《法集要頌經》則是譯作「生滅」。

我個人認為將「udayabbaya」誤解成「udaka -baka 水 - 鶴」，究竟是某種語言的特色(如犍陀羅語、佛教混合梵語)，還是因為讀音不清而造成誤解，都有待進一步澄清。不見得要將兩位學者的意見當作定論。

5. 有網友認為此事發生在阿難臨涅槃前。阿難於世尊成等正覺時出生，世尊81歲入滅，阿難時年46歲，如阿難世壽為 98 歲，則此事發生於世尊涅槃後52年，地點在王舍城竹林園(竹林精舍)。

這不太可能，因為，王舍城近於世尊說法用語(或幾種說法用語之一)，不可能產生將「udayabbaya」誤解成「udaka -baka 水 - 鶴」的變化。

這件事應該發生在「大犍陀羅區」，時間也會比阿難入涅槃晚得多。

不少人應該聽過一個故事 [NandFn08-06-1] ：有比丘將一首偈頌中的生滅法背誦成水白鶴（一說水老鶴），害得阿難尊者難過到入涅槃。

也許不少人會困惑，明明「生滅法」、「水白鶴」這兩個詞發音跟意思差這麼多，怎麼還會有人背錯。從漢語角度來看，「生滅法」、「水白鶴」確實是發音意思差異極大，不可能弄錯。

但從印度文化的角度來看，這樣的事情是有可能發生的。

這故事出自《根本說一切有部毘奈耶雜事》，根據記載，這位比丘當初背誦的偈頌應該是：

「若人壽百歲，不了於生滅；不如一日生，得了於生滅。」

這首偈頌至今仍可以在各部派的法句經都可以找到，對應回原文應該是，

梵語版本 Uv 24.6：

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又見水白鶴

（取材自 台語與佛典　法友飛鴻 286 ，2018年6月24日 星期日）

即使諾曼博士 K. R. Norman 和邵瑞祺 Richard Salomon 都提到「水白鶴」的故事，他們兩位只是簡單引述布臘夫 John Brough 的意見，並未作深入的跨語言文獻的解析；所以，歸根究柢還是要回到布臘夫 John Brough 的原著來。這裡我打算將這整段敘述翻譯作台灣國語來呈現原貌給此一小組的法友。

在正式翻譯之前，我先提一下布臘夫 John Brough 感到疑惑的地方，他「認為」漢譯強調的「白」字，這是一個其他文獻看不到的描述。

這要擺到漢語文脈和語境來看。

印度語系的偈頌並不一定是四句，也有六句或八句。印度語系偈頌並不規定一句要有幾個「字」(五言、七言、八言)，而是規定每個 pada (相當於漢詩的句，但是仍然有其差異)依其「韻體、韻類 metrics, prosody (英文)，chanda(巴利)」而對每一句 pada 有「多少音節」(例如：8 或 11 音節)、「長母音、短母音的次序」以及「每首詩有幾句」的規定。(這個 chanda 在《雜阿含1021經》被譯作「欲」，可以算是「誤譯」。《雜阿含1021經》卷36：「欲者是偈因，文字莊嚴偈，名者偈所依，造作為偈體。」(CBETA, T02, no. 99, p. 266, b9-10))

一般人對佛教偈頌的理解是，古代的譯師將印度語系的偈頌翻譯成漢語時，傾向於譯作「整齊的句式」而不刻意去押韻。也就是說，翻譯時將偈頌譯作四言四句、六句或八句(後來流行譯作五言四句或七言四句，所謂「四句偈」)。

其實，從後漢、三國時期的漢譯佛典來看，古代的譯師並未保持「整齊的句式」，也未保持「將一首詩譯作偶數句」(三句、五句、七句都出現過)，絕大多數未押韻。即使有幾首偈頌出現押韻的現象，只是「巧合」，基本上，漢譯偈頌不押韻，不幸的是，就漢語文獻來說，構成「漢詩」的要素既不是「整齊的句式」，也不是「偶數句」，而是「押韻」。也就是說，漢譯佛典並未刻意將印度語系偈頌翻譯成完全符合漢詩的形式。

所以，在翻譯相當於巴利《法句經》113頌時，譯者可能將「生滅法、興衰法 udayabbayaṃ」當作「udaka-baka 水 - 鶴」，但是，在「整齊的句式」的要求之下，必需增加一個「襯字」來湊齊五個字。如果將 baka 理解為 crane 鶴、 heron 鷺絲，而不是作 heron 蒼鷺解釋，那麼加一個「白」字當襯字，是非常自然的事。就像將「鴿」演繹成「白鴿」，將「鴉」演繹成「烏鴉」。這是可以理解的作法。

漢語佛教文獻有時記作「水老鶴」或「水潦鶴」。

《人天眼目》卷1：「昔阿難夜經行次，聞童子誦佛偈：『若人生百歲，不善水潦鶴；未若生一日，而得決了之。」(CBETA, T48, no. 2006, p. 305, a18-20)。

《佛祖統紀》卷5：「阿難遊行宣化幾二十年，嘗至竹林中聞比丘誦偈：『若人生百歲，不見水老鶴；不如生一日，時得覩見之。」(CBETA, T49, no. 2035, p. 171, a18-21)。

布臘夫 John Brough 在書中提到這首偈頌的「藏譯版」走精得更為嚇人。如果布老爺子的藏文理解無誤，這首偈頌在藏文譯為：

「To live for a hundred years is certainly like a grey duck in the water; but a life lived all by oneself alone is happiness, like seeing a grey duck in the water. 活了一百歲確實就像水中的灰鴨；但是如果人一生都獨居則是幸福得像看到一隻水中的灰鴨一樣。」

藏譯的阿難正確的偈頌只留下難以了解義涵的半頌：

「To live for a hundred years is undoubtedly birth and death 壽命百歲無可置疑地就是生與死。」

二十世紀的西方學者普遍認為「藏譯佛教文獻比較忠於原文的用字和語法，幾乎可以用來還原翻譯前的印度文本」，布老爺子此處所舉的藏文偈頌的譯例，顯示那樣的主張只是一則神話。

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翻譯：〈根本說一切有部的批評〉(45-48頁)

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在根本說一切有部(的律書)敘述了一個有趣的插曲，顯示了敘述者知道有一種俗語(Prakrit)的法句經版本；雖然無法確定此處的文句指的就是今本的這首偈頌，我們認為毫無疑問地這指的就是這首偈頌的犍陀羅語版本，或從犍陀羅語版本翻譯得不準確的梵語版本。這個奇怪的故事提到阿難臨入滅之前，他偶然地聽到一位比丘如此地背誦一首法句偈頌：

故事出自《根本說一切有部毘奈耶雜事》卷40：「時阿難陀與諸苾芻在竹林園。有一苾芻而說頌曰：

11. 18. Norman, A Philological Approach to Buddhism , pp 107-108

以上偈頌可以對應到Dhp 113：