namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

法句經 第十八：垢穢品（污垢品） 多譯本對讀(段層次) Dhammapada (Dhp.) 18. Malavaggo

偈頌目錄
Dhp235 Dhp236 Dhp237 Dhp238 Dhp239 Dhp240 Dhp241
Dhp242 Dhp243 Dhp244 Dhp245 Dhp246 Dhp247 Dhp248
Dhp249 Dhp250 Dhp251 Dhp252 Dhp253 Dhp254 Dhp255
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. 235
巴利原典 (PTS) [1]
  1. Malavaggo.
235. Paṇḍupalāso'va dāni'si yamapurisā'pi ca taṃ upaṭṭhitā
Uyyogamukhe ca tiṭṭhasi patheyyampi ca te na vijjati.
巴利原典 (CSCD) [2]

18. Malavaggo

235. Paṇḍupalāsova dānisi, yamapurisāpi ca te [taṃ (sī. syā. kaṃ. pī.)] upaṭṭhitā;
Uyyogamukhe ca tiṭṭhasi, pātheyyampi ca te na vijjati.
漢譯( 了參 法師 譯, 文言文版) [3]

十八：垢穢品

二三五　汝今已似枯燋葉，閻魔使者近身邊。汝已佇立死門前，旅途汝亦無資糧。 [MettFn18-01] 、 [MettFn18-04]
漢譯( 敬法 法師 譯, 白話文版) [4]

第十八：污垢品

235 如今你就像枯黃的葉，死亡使者已在等著你；
你就站在出發的門口，然而你連旅費都沒有。
漢譯(周金言 譯, 白話文版) [13]

第十八品－－垢穢品

此刻，你就像枯萎的樹葉，死神的使者已經在你的身邊，你即將展開漫長的死亡之旅，卻尚未準備任何的資糧。 (偈235)

為自己建造安全的島吧！儘早精進修行，成為智者吧！若能拂除塵垢與諸煩惱，就能證得聖者的境界。 (偈236)

你的生命即將結束，開始步向無法中途停止的死亡之旅，但你卻尚未備妥任何的資糧。 (偈237)

為自己建造安全的島吧！儘早精進修行，成為智者吧！若能拂除塵垢與諸煩惱，就不再生死輪迴了。 (偈238)
漢譯(相當之古漢譯對應經典) [5]
  1. suspended
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 18 Impurities Or Taints

DEATH IS NEAR TO YOU

  1. Like a withered leaf are you now. The messengers of death wait on you. On the threshold of decay you stand. Provision too there is none for you.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XVIII Impurity

235. Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp XVIII Impurities

235-238 [ThaniSFn-V235]

  You are now
like a yellowed leaf.
  Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you'll reach the divine realm
of the noble ones.

  You are now
right at the end of your time.
  You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you won't again undergo birth
         & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 18 Stains

235 & 236

A shrivelled leaf you now resemble;
Yama’s men nearby assemble.
Here at death you stand, however,
You’ve provisions none whatever.

So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
The Pure Abodes will you attain.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XVIII: Impurity

235 Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.
英譯(Cited from DLMBS) [12]

Chapter 18: Taint

DhP 235
You are like a withered leaf. Yama's men are ready for you.
You are standing in the mouth of death. And you have nothing to take with you. [DLMBSFn-V235]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 235
Dhammapada Dhp. 236
巴利原典 (PTS) [1]
236. So karohi dīpamattano khippa vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo dibbaṃ ariyabhūmimehisi.
巴利原典 (CSCD) [2]
236. So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;
Niddhantamalo anaṅgaṇo, dibbaṃ ariyabhūmiṃ upehisi [dibbaṃ ariyabhūmimehisi (sī. syā. pī.), dibbamariyabhūmiṃ upehisi (?)].
漢譯( 了參 法師 譯, 文言文版) [3] 二三六　汝宜自造安全洲。迅速精勤為智者。拂除塵垢無煩惱，得達諸天之聖境。 [LChnFn18-01] 、 [MettFn18-02] 、 [MettFn18-03] 、 [MettFn18-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
236 你應為自己做個島，趕快精進以成智者。
清除了污垢且無染，你會去天界的聖地。 [CFFn18-01]
漢譯(周金言 譯, 白話文版) [13]

此刻，你就像枯萎的樹葉，死神的使者已經在你的身邊，你即將展開漫長的死亡之旅，卻尚未準備任何的資糧。 (偈235)

為自己建造安全的島吧！儘早精進修行，成為智者吧！若能拂除塵垢與諸煩惱，就能證得聖者的境界。 (偈236)

你的生命即將結束，開始步向無法中途停止的死亡之旅，但你卻尚未備妥任何的資糧。 (偈237)

為自己建造安全的島吧！儘早精進修行，成為智者吧！若能拂除塵垢與諸煩惱，就不再生死輪迴了。 (偈238)
漢譯(相當之古漢譯對應經典) [5]
  1. suspended
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

STRIVE HARD

  1. Make an island unto yourself. Strive quickly; become wise. Purged of stain and passionless, you shall enter the heavenly stage of the Ariyas. [NāradaFn18-01]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 236. Make an island for yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

235-238 [ThaniSFn-V236]

  You are now
like a yellowed leaf.
  Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you'll reach the divine realm
of the noble ones.

  You are now
right at the end of your time.
  You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you won't again undergo birth
         & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
235 & 236

A shrivelled leaf you now resemble;
Yama’s men nearby assemble.
Here at death you stand, however,
You’ve provisions none whatever.

So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
The Pure Abodes will you attain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 236 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).
英譯(Cited from DLMBS) [12]
DhP 236
Be an island unto yourself! Strive quickly; be wise!
Without impurities and clear, you will approach the heavenly place of the Noble Ones. [DLMBSFn-V236]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 236
Dhammapada Dhp. 237
巴利原典 (PTS) [1]
237. Upanītavayo ca dāni'si sampayāto'si yamassa santike
Vāso'pi cate tthi antarā pātheyyampi ca te na vijjati.
巴利原典 (CSCD) [2]
237. Upanītavayo ca dānisi, sampayātosi yamassa santike;
Vāso [vāsopi ca (bahūsu)] te natthi antarā, pātheyyampi ca te na vijjati.
漢譯( 了參 法師 譯, 文言文版) [3] 二三七　汝今壽命行已終。汝已移步近閻魔。道中既無停息處，旅途汝亦無資糧。 [MettFn18-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
237 如今你的命已到終點，你就要去死王的面前，
途中你又沒有住宿處，然而你連旅費都沒有。
漢譯(周金言 譯, 白話文版) [13]

此刻，你就像枯萎的樹葉，死神的使者已經在你的身邊，你即將展開漫長的死亡之旅，卻尚未準備任何的資糧。 (偈235)

為自己建造安全的島吧！儘早精進修行，成為智者吧！若能拂除塵垢與諸煩惱，就能證得聖者的境界。 (偈236)

你的生命即將結束，開始步向無法中途停止的死亡之旅，但你卻尚未備妥任何的資糧。 (偈237)

為自己建造安全的島吧！儘早精進修行，成為智者吧！若能拂除塵垢與諸煩惱，就不再生死輪迴了。 (偈238)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：生無善行，死墮惡道，住疾無間，到無資用T4,568b
2. 中本起：生無善行，死墮惡道，往疾無間，到無資用T4,161a
3. 大婆沙：再生汝今過盛位，至衰將近琰魔王，欲往前路無資糧，求住中間無所止T27,356c
4. 舊婆沙：壯年便老病，當生閻羅邊，中間無息處，亦不用資糧T28,264b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIFE COMES TO AN END

  1. Your life has come to an end now. To the presence of death you are setting out. No halting place is there for you by the way. Provision too there is none for you.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 237. Your life has come to an end now; You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way, yet you have made no provision for the journey!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

235-238

  You are now
like a yellowed leaf.
  Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you'll reach the divine realm
of the noble ones.

  You are now
right at the end of your time.
  You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you won't again undergo birth
         & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
237 & 238

The close of life you now have reached;
You’ll now to Yama’s court proceed.
No half-way house lies on your way;
Provisions, you have not arranged.

So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
You’ll not face birth and age again.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 237 Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.
英譯(Cited from DLMBS) [12]
DhP 237
You have come to the end of your life now. You are getting close to the presence of Yama.
On the way there, there is no resting place for you. And you have nothing to take with you. [DLMBSFn-V237]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 237
Dhammapada Dhp. 238
巴利原典 (PTS) [1]
238. So karohi dīpamattano khippa vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo na puna jātijaraṃ upehisi.
巴利原典 (CSCD) [2]
238. So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;
Niddhantamalo anaṅgaṇo, na punaṃ jātijaraṃ [na puna jātijaraṃ (sī. syā.), na puna jātijjaraṃ (ka.)] upehisi.
漢譯( 了參 法師 譯, 文言文版) [3] 二三八　汝宜自造安全洲。迅速精勤為智者。拂除塵垢無煩惱，不復重來生與老。 [MettFn18-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
238 你應為自己做個島，趕快精進以成智者。
清除了污垢且無染，你將不會再生與老。
漢譯(周金言 譯, 白話文版) [13]

此刻，你就像枯萎的樹葉，死神的使者已經在你的身邊，你即將展開漫長的死亡之旅，卻尚未準備任何的資糧。 (偈235)

為自己建造安全的島吧！儘早精進修行，成為智者吧！若能拂除塵垢與諸煩惱，就能證得聖者的境界。 (偈236)

你的生命即將結束，開始步向無法中途停止的死亡之旅，但你卻尚未備妥任何的資糧。 (偈237)

為自己建造安全的島吧！儘早精進修行，成為智者吧！若能拂除塵垢與諸煩惱，就不再生死輪迴了。 (偈238)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：當求智慧，以然意定，去垢勿污，可離苦形T4,568b
  2. 出曜經：坐起求方便，自求於定明，如工練真金，除去塵垢冥，不為闇所蔽，永離老死患T4,702c
  3. 法集要頌經：坐臥求方便，發起於精進，如工鍊真金，除其塵垢冥，不為闇所蔽，永離老死患T4,785a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE PASSIONLESS

  1. Make an island unto yourself. Strive without delay; become wise. Purged of stain and passionless, you will not come again to birth and old age.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 238. Make an island unto yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall not come again to birth and decay.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

235-238

  You are now
like a yellowed leaf.
  Already
Yama's minions stand near.
You stand at the door to departure
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you'll reach the divine realm
of the noble ones.

  You are now
right at the end of your time.
  You are headed
to Yama's presence,
with no place to rest along the way,
but have yet to provide
for the journey.

Make an island for yourself!
Work quickly! Be wise!
With impurities all blown away,
  unblemished,
you won't again undergo birth
         & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
237 & 238

The close of life you now have reached;
You’ll now to Yama’s court proceed.
No half-way house lies on your way;
Provisions, you have not arranged.

So: for yourself, an island make.
By nimble effort, be a sage.
When cleansed of taints and free of stain,
You’ll not face birth and age again.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 238 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.
英譯(Cited from DLMBS) [12]
DhP 238
Be an island unto yourself! Strive quickly; be wise!
Without impurities and clear, you will never again come to birth and aging. [DLMBSFn-V238]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 238
Dhammapada Dhp. 239
巴利原典 (PTS) [1]
239. Anupubbena medhāvī thokathokaṃ khaṇe khaṇe
Kammāro rajatasseva niddhame malamattano.
巴利原典 (CSCD) [2]
239. Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;
Kammāro rajatasseva, niddhame malamattano.
漢譯( 了參 法師 譯, 文言文版) [3] 二三九　剎那剎那間，智者分分除，漸拂自垢穢，如冶工鍛金。 [MettFn18-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
239 智者漸次地、一點一點地、剎那至剎那地
清除自己的污垢，就像金匠清除銀的雜質。
漢譯(周金言 譯, 白話文版) [13] 智者應該點點滴滴，時時刻刻去除精神的煩惱，就像金匠去除金子的渣滓。 (偈 239)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：慧人以漸，安徐稍進，洗除心垢，如工鍊金T4,568b
  2. 出曜經：智者不越次，漸漸以微微，巧匠漸刈垢，淨除諸穢污T4,629b
3. 正法念：智者次第行，漸漸念念修，淨治我見垢，如工匠鍊金T17,379a
4. 佛性論：聰明人次第，數數細細修，除滅自身垢，如金師鍊金T31,800c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

PURIFY YOURSELF GRADUALLY

  1. By degrees, little by little, from time to time, a wise person should remove his own impurities, as a smith removes (the dross) of silver.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 239. One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

239

Just as a silver smith
step by
step,
  bit by
  bit,
     moment to
     moment,
blows away the impurities
of molten silver —
so the wise man, his own.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
239
Little by little, and step by step,
In steady succession, the sage ejects
Stains of mind, which, just like dross,
From molten silver, smiths drain off.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 239 Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.
英譯(Cited from DLMBS) [12]
DhP 239
A wise one should cleanse oneself of impurities, gradually,
little by little, moment by moment - just like a smith does with silver. [DLMBSFn-V239]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 239
Dhammapada Dhp. 240
巴利原典 (PTS) [1]
240. Ayasā'va malaṃ samuṭṭhitaṃ taduṭṭhāya tameva khādati
Evaṃ atidhonacārinaṃ sakakammāni nayanti duggatiṃ.
巴利原典 (CSCD) [2]
240. Ayasāva malaṃ samuṭṭhitaṃ [samuṭṭhāya (ka.)], tatuṭṭhāya [taduṭṭhāya (sī. syā. pī.)] tameva khādati;
Evaṃ atidhonacārinaṃ, sāni kammāni [sakakammāni (sī. pī.)] nayanti duggatiṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二四０　如鐵自生鏽，生已自腐蝕，犯罪者亦爾，自業導惡趣。 [NandFn18-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
240 如鐵鏽自鐵而生，生鏽後反蝕其鐵；
違犯者也是如此，被自業帶到惡趣。
漢譯(周金言 譯, 白話文版) [13] 惡業使作惡業的人墮落惡趣，如同鐵銹從鐵塊中長出來，卻反而腐蝕鐵塊。 (偈 240)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：惡生於心，還自壞形，如鐵生垢，反食其身T4,568b
  2. 出曜經：如鐵生垢，反食其身，惡生於心，還自壞形T4,671c
  3. 法集要頌經：如鐵生翳垢，反食其自身，惡生於自心，還當壞其體T4,785a
4. 孛經：惡從心生，反以自賊，如鐵生垢，消毀其形T17,731b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE'S EVIL RUINS ONESELF

  1. As rust sprung from iron eats itself away when arisen, even so his own deeds lead the transgressor [NāradaFn18-02] to states of woe.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 240. Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

240 [ThaniSFn-V240]

Just as rust
 — iron's impurity —
eats the very iron
from which it is born,
  so the deeds
of one who lives slovenly
  lead him on
to a bad destination.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
240
Just as rust from iron that grows,
That very iron the rust corrodes;
So, deeds of them who live indulgently, [VaradoFn-V240]
Lead them on to states of misery.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 240 As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.
英譯(Cited from DLMBS) [12]
DhP 240
Just like rust eats the very iron from which it has arisen,
so the one who is indulging too much in the use of four requisites of a monk is led to a miserable existence by his own deeds. [DLMBSFn-V240]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 240
Dhammapada Dhp. 241
巴利原典 (PTS) [1]
241. Asajjhāyamalā mantā anuṭṭhānamalā gharā
Malaṃ vaṇṇassa kosajjaṃ pamādo rakkhato malaṃ.
巴利原典 (CSCD) [2]
241. Asajjhāyamalā mantā, anuṭṭhānamalā gharā;
Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二四一　不誦經典穢，不勤為家穢。懶惰為色穢，放逸護衛穢。 [LChnFn18-02] 、 [MettFn18-06] 、 [NandFn18-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
241 不背誦是學習的污垢，不維修是屋子的污垢，
懈怠則是美貌的污垢，放逸是守護者的污垢。
漢譯(周金言 譯, 白話文版) [13]
經文不常唱誦，容易遺忘；房屋不常照顧，容易腐壞。
怠惰會破壞美麗，放逸是護衛者過失的原因。 (偈 241)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：不誦為言垢，不勤為家垢，不嚴為色垢，放逸為事垢T4,568b
  2. 法句譬喻經：不誦為言垢，不勤為家垢，不嚴為色垢，放逸為事垢T4,596c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CAUSES OF STAIN

  1. Non-recitation is the rust of incantations; [NāradaFn18-03] non-exertion is the rust of homes; [NāradaFn18-04] sloth is the taint of beauty; carelessness is the flaw of a watcher.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 241. Non-repetition is the bane of scriptures; neglect is the bane of a home; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

241-243

No recitation: the ruinous impurity
         of chants.
No initiative: of a household.
Indolence: of beauty.
Heedlessness: of a guard.

In a woman, misconduct is an impurity.
In a donor, stinginess.
Evil deeds are the real impurities
in this world & the next.

More impure than these impurities
is the ultimate impurity:
  ignorance.
Having abandoned this impurity,
monks, you're impurity-free.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
241
Non-study’s the stain of the scriptures;
Supineness, the stain of a house;
The stain of a guard is remissness;
The stain of the comely is sloth.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 241 The taint of prayers is non-repetition; the taint of houses, non- repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.
英譯(Cited from DLMBS) [12]
DhP 241
Non-studying is the stain of sacred texts. Neglect is the stain of houses.
The stain of beauty is idleness. The stain of a guard is negligence. [DLMBSFn-V241]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 241
Dhammapada Dhp. 242
巴利原典 (PTS) [1]
242. Malitthiyā duccaritaṃ maccheraṃ dadato malaṃ
Malā ve pāpakā dhammā asmiṃ loke paramhi ca.
巴利原典 (CSCD) [2]
242. Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;
Malā ve pāpakā dhammā, asmiṃ loke paramhi ca.
漢譯( 了參 法師 譯, 文言文版) [3] 二四二　邪行婦人穢，吝嗇施者穢。此界及他界，惡去實為穢。 [NandFn18-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
242 邪淫是婦女的污垢，吝嗇是施者的污垢；
於此世及其他世裡，惡法的確就是污垢。
漢譯(周金言 譯, 白話文版) [13]
邪淫是女人的污垢，吝嗇是布施者的污垢，
不論今生或來世，所有的惡業都是污垢。 (偈 242)

比丘們！無明是最污穢的污垢，
你們應該去除無明，成為無垢比丘。 (偈 243)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：慳為惠施垢，不善為行垢，今世亦後世，惡法為常垢T4,568b
  2. 法句譬喻經：慳為惠施垢，不善為行垢，今世亦後世，惡法為常垢T4,596c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

TAINTS ARE EVIL THINGS IGNORANCE IS THE GREATEST TAINT

  1. Misconduct is the taint of a woman. Stinginess is the taint of a donor. Taints, indeed, are all evil things both in this world and in the next.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 242. Unchastity is the taint in a woman; niggardliness is the taint in a giver. Taints, indeed, are all evil things, both in this world and the next.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

241-243

No recitation: the ruinous impurity
         of chants.
No initiative: of a household.
Indolence: of beauty.
Heedlessness: of a guard.

In a woman, misconduct is an impurity.
In a donor, stinginess.
Evil deeds are the real impurities
in this world & the next.

More impure than these impurities
is the ultimate impurity:
  ignorance.
Having abandoned this impurity,
monks, you're impurity-free.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
242
Misconduct’s a stain on a woman;
And meanness, on one who would give.
Stains are thus states that are truly unfortunate,
Both in this world and the worlds that are subsequent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 242 Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next.
英譯(Cited from DLMBS) [12]
DhP 242
Wrong conduct is the stain of a woman. Stinginess is the stain of a donor.
Evil things are impure - in this world as well as in the other one. [DLMBSFn-V242]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 242
Dhammapada Dhp. 243
巴利原典 (PTS) [1]
243. Tato malā malataraṃ avijjā paramaṃ malaṃ
Etaṃ malaṃ pahatvāna nimmalā hotha bhikkhavo.
巴利原典 (CSCD) [2]
243. Tato malā malataraṃ, avijjā paramaṃ malaṃ;
Etaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo.
漢譯( 了參 法師 譯, 文言文版) [3] 二四三　此等諸垢中，無明垢為最，汝當除此垢，成無垢比丘！ [NandFn18-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
243 無明是最糟的污垢，比這些污垢還糟糕，
諸比丘應斷此污垢，以便成為無污垢者。
漢譯(周金言 譯, 白話文版) [13]
邪淫是女人的污垢，吝嗇是布施者的污垢，
不論今生或來世，所有的惡業都是污垢。 (偈 242)

比丘們！無明是最污穢的污垢，
你們應該去除無明，成為無垢比丘。 (偈 243)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：垢中之垢，莫甚於癡，學當捨惡，比丘無垢T4,568b
  2. 法句譬喻經：垢中之垢，莫甚於癡，學當捨此，比丘無垢T4,596c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. A worse taint than these is ignorance, the greatest taint. Abandoning this taint, be taintless, O Bhikkhus!
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 243. A worse taint than these is ignorance, the worst of all taints. Destroy this one taint and become taintless, O monks!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

241-243

No recitation: the ruinous impurity
         of chants.
No initiative: of a household.
Indolence: of beauty.
Heedlessness: of a guard.

In a woman, misconduct is an impurity.
In a donor, stinginess.
Evil deeds are the real impurities
in this world & the next.

More impure than these impurities
is the ultimate impurity:
  ignorance.
Having abandoned this impurity,
monks, you're impurity-free.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
243
Ignorance, of stains, is the greatest:
Casting it off, monks, be stainless!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 243 But there is a taint worse than all taints,--ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!
英譯(Cited from DLMBS) [12]
DhP 243
[continuing from DhP 242]
Ignorance is the ultimate stain, greater than any of these other stains.
Having abandoned this stain, be pure, monks. [DLMBSFn-V243]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 243
Dhammapada Dhp. 244
巴利原典 (PTS) [1]
244. Sujīvaṃ ahirikena kākasūrena dhaṃsinā
Pakkhandinā pagabbhena saṃkiliṭṭhena jīvitaṃ.
巴利原典 (CSCD) [2]
244. Sujīvaṃ ahirikena, kākasūrena dhaṃsinā;
Pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二四四　生活無慚愧，鹵莽如烏鴉，詆毀（於他人），大膽自誇張，傲慢邪惡者，其人生活易。 [MettFn18-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
244 無恥、勇若烏鴉、背後講人壞話、大膽、
傲慢與腐敗者的生活是容易的。
漢譯(周金言 譯, 白話文版) [13]

不知羞恥，鹵莽如烏鴉，詆譭他人，粗鄙邪惡的人，生活隨便。 (偈244)

知所慚愧，清淨不染，謙遜，清淨，觀照察覺的人，生活戒慎。 (偈245)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：苟生無恥，如鳥長喙，強顏耐辱，名曰穢生T4,568b
  2. 出曜經：知慚壽中上，鳶以貪掣搏，力士無畏忌，斯等命促短T4,736b
  3. 法集要頌經：知慚壽中上，焉以貪牽縛，力士無畏忌，斯等命短促T4,791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

IT IS EASY TO LEAD A SHAMELESS LIFE IT IS HARD TO LEAD A MODEST LIFE

  1. Easy is the life of a shameless one who is as impudent as a crow, back-biting, presumptuous, arrogant, and corrupt.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 244. Easy is life for the shameless one who is impudent as a crow, is backbiting and forward, arrogant and corrupt.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

244-245

Life's easy to live
for someone unscrupulous,
  cunning as a crow,
  corrupt, back-biting,
  forward, & brash;
but for someone who's constantly
  scrupulous, cautious,
  observant, sincere,
  pure in his livelihood,
  clean in his pursuits,
         it's hard.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

244

Life, for the
          shameless,
          presumptious,
          audacious,
          offensive,
          immoral,
is lived without struggle.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 244 Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.
英譯(Cited from DLMBS) [12]
DhP 244
Easy is life for somebody who is shameless, unconscientious,
offensive, braggart, reckless and impure. [DLMBSFn-V244]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 244
Dhammapada Dhp. 245
巴利原典 (PTS) [1]
245. Hirimatā ca dujjīvaṃ niccaṃ sucigavesinā
Alīnenāpagabbhena suddhājīvena passatā.
巴利原典 (CSCD) [2]
245. Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā;
Alīnenāppagabbhena, suddhājīvena passatā.
漢譯( 了參 法師 譯, 文言文版) [3] 二四五　生活於慚愧，常求於清淨，不著欲謙遜，住清淨生活，（富於）識見者，其人生活難。 [MettFn18-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
245 但是知恥、常求清淨、無著、謙虛、清淨活命
及有知見者的生活是難的。
漢譯(周金言 譯, 白話文版) [13]

不知羞恥，鹵莽如烏鴉，詆譭他人，粗鄙邪惡的人，生活隨便。 (偈244)

知所慚愧，清淨不染，謙遜，清淨，觀照察覺的人，生活戒慎。 (偈245)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：廉恥雖苦，義取清白，避辱不妄，名曰潔生T4,568b
  2. 出曜經：知慚不盡壽，恒求清淨行，威儀不缺漏，當觀真淨壽T4,736b
  3. 法集要頌經：知漸不盡壽，恒求清淨行，威儀不缺漏，當觀真淨壽T4,791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Hard is the life of a modest one who ever seeks purity, is detached, humble, clean in life, and reflective.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 245. Difficult is life for the modest one who always seeks purity, is detached and unassuming, clean in life, and discerning.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

244-245

Life's easy to live
for someone unscrupulous,
  cunning as a crow,
  corrupt, back-biting,
  forward, & brash;
but for someone who's constantly
  scrupulous, cautious,
  observant, sincere,
  pure in his livelihood,
  clean in his pursuits,
         it's hard.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

245

Life, for those who are
          scrupulous,
          tactful,
          punctilious,
          vigilant,
          virtuous,
is truly strenuous.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 245 But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
英譯(Cited from DLMBS) [12]
DhP 245
[continuing from DhP 244]
And difficult is life for somebody who has conscience, is always striving for purity,
sincere and cautious, of clean livelihood and seeing the truth. [DLMBSFn-V245]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 245
Dhammapada Dhp. 246
巴利原典 (PTS) [1]
246. Yo pāṇamatipāteti musāvādaṃ ca bhāsati
Loke adinnaṃ ādiyati paradāraṃ ca gacchati.
巴利原典 (CSCD) [2]
246. Yo pāṇamatipāteti, musāvādañca bhāsati;
Loke adinnamādiyati, paradārañca gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 二四六　若人於世界，殺生說妄語，取人所不與，犯於別人妻。 [LChnFn18-03] 、 [MettFn18-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
246-247 殺生、說妄語、盜取世間不與之物、勾引別人的妻子
和沉湎於飲酒的人，這樣的人在今世就把自己的根都挖掉了。
漢譯(周金言 譯, 白話文版) [13]

殺生，妄語，拿非份之物，邪淫，酗酒的人，當下自尋惡報。 (偈246, 247)

善良的人啊！惡念難於調御，所以不要因貪婪與邪惡，而使自己長期受苦報。 (偈248)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：愚人好殺，言無誠實，不與而取，好犯人婦T4,568c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO DOES NOT OBSERVE THE FIVE PRECEPTS RUINS HIMSELF   BE NOT AVARICIOUS AND DO NO WRONG

246-247. Whoso in this world destroys life, tells lies, takes what is not given, goes to others' wives, and is addicted to intoxicating drinks, such a one digs up his own root in this world.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 246-247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

246-248

Whoever kills, lies, steals,
goes to someone else's wife,
& is addicted to intoxicants,
  digs himself up
  by the root
right here in this world.

So know, my good man,
that bad deeds are reckless.
Don't let greed & unrighteousness
oppress you with long-term pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
246 & 247

The taker by theft,
The slayer of life,
One given to drink
Or another man’s wife,
And he in this world
Who delivers untruths,
Are but people who dig themselves
Up by the roots.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 246 He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife;
英譯(Cited from DLMBS) [12]
DhP 246
Who kills living beings, speaks falsely,
takes whatever in the world is not given and goes to another's wife,
[continued in DhP 247] [DLMBSFn-V246]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 246
Dhammapada Dhp. 247
巴利原典 (PTS) [1]
247. Surāmerayapānaṃ ca yo naro anuyuñjati
Idheva poso lokasmiṃ mūlaṃ khaṇati attano.
巴利原典 (CSCD) [2]
247. Surāmerayapānañca, yo naro anuyuñjati;
Idhevameso lokasmiṃ, mūlaṃ khaṇati attano.
漢譯( 了參 法師 譯, 文言文版) [3] 二四七　及耽湎飲酒，行為如是者，即於此世界，毀掘自（善）根。 [MettFn18-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
246-247 殺生、說妄語、盜取世間不與之物、勾引別人的妻子
和沉湎於飲酒的人，這樣的人在今世就把自己的根都挖掉了。
漢譯(周金言 譯, 白話文版) [13]

殺生，妄語，拿非份之物，邪淫，酗酒的人，當下自尋惡報。 (偈246, 247)

善良的人啊！惡念難於調御，所以不要因貪婪與邪惡，而使自己長期受苦報。 (偈248)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：逞心犯戒，迷惑於酒，斯人世世，自掘身本T4,568c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 246-247. Whoso in this world destroys life, tells lies, takes what is not given, goes to others' wives, and is addicted to intoxicating drinks, such a one digs up his own root in this world.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 246-247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

246-248

Whoever kills, lies, steals,
goes to someone else's wife,
& is addicted to intoxicants,
  digs himself up
  by the root
right here in this world.

So know, my good man,
that bad deeds are reckless.
Don't let greed & unrighteousness
oppress you with long-term pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
246 & 247

The taker by theft,
The slayer of life,
One given to drink
Or another man’s wife,
And he in this world
Who delivers untruths,
Are but people who dig themselves
Up by the roots.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 247 And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.
英譯(Cited from DLMBS) [12]
DhP 247
[continuing from DhP 246]
And whichever person enjoys drinking alcohol,
he digs out his own roots right here in this world. [DLMBSFn-V247]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 247
Dhammapada Dhp. 248
巴利原典 (PTS) [1]
248. Evambho purisa jānāhi pāpadhammā asaññatā
Mā taṃ lobho adhammo ca ciraṃ dukkhāya randhayuṃ.
巴利原典 (CSCD) [2]
248. Evaṃ bho purisa jānāhi, pāpadhammā asaññatā;
Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayuṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二四八　如是汝應知：不制則為惡；莫貪與非法，自陷於永苦。 [MettFn18-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
248 善人你應如是知：惡法不易受控制。
莫被貪與非法拖，拖去長久的痛苦。
漢譯(周金言 譯, 白話文版) [13]

殺生，妄語，拿非份之物，邪淫，酗酒的人，當下自尋惡報。 (偈246, 247)

善良的人啊！惡念難於調御，所以不要因貪婪與邪惡，而使自己長期受苦報。 (偈248)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：人如覺是，不當念惡，愚近非法，久自燒沒T4,568c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Know thus O good man: "Not easy of restraint are evil things". Let not greed and wickedness [NāradaFn18-05] drag you to protracted misery.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 248. Know this, O good man: evil things are difficult to control. Let not greed and wickedness drag you to protracted misery.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

246-248

Whoever kills, lies, steals,
goes to someone else's wife,
& is addicted to intoxicants,
  digs himself up
  by the root
right here in this world.

So know, my good man,
that bad deeds are reckless.
Don't let greed & unrighteousness
oppress you with long-term pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
248
That loose living, my dear friend,
Is but evil, comprehend!
Don’t let turpitude and greed,
To long tribulation lead.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 248 O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!
英譯(Cited from DLMBS) [12]
DhP 248
My dear man, know this: evil things are difficult to restrain.
Let not greed and injustice bring you suffering for a long time. [DLMBSFn-V248]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 248
Dhammapada Dhp. 249
巴利原典 (PTS) [1]
249. Dadāti ve yathā saddhaṃ yathā pasādanaṃ jano
Tattha ve maṅku yo hoti paresaṃ pānabhojane
Na so divā vā rattiṃ vā samādhiṃ adhigacchati.
巴利原典 (CSCD) [2]
249. Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ [yattha pasādanaṃ (katthaci)] jano;
Tattha yo maṅku bhavati [tattha ce maṃku yo hoti (sī.), tattha yo maṅkuto hoti (syā.)], paresaṃ pānabhojane;
Na so divā vā rattiṃ vā, samādhimadhigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 二四九　若信樂故施。心嫉他得食，彼於晝或夜，不得入三昧。 [LChnFn18-04] 、 [MettFn18-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
249 人們依照淨信與喜好行佈施。
若人對他人的飲食心懷不滿，
他於白晝或黑夜皆不能得定。
漢譯(周金言 譯, 白話文版) [13]

人應出於信仰和喜樂而布施，嫉妒別人獲得飲食的人，日夜不得安寧。 (偈 249 )

如果連根拔除這種嫉妒心，日夜都安寧。 (偈 250 )
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經： 若信布施，欲揚名譽，會人虛飾，非入淨定T4,568c
  2. 出曜經：若人懷憂，貪他衣食，彼人晝夜，不得定意T4,677b
  3. 法集要頌經：若人懷懊惱，貪他人衣食，彼人晝夜寐，不獲三摩地T4,782b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE ENVIOUS ARE NOT AT PEACE THE UNENVIOUS ARE AT PEACE

  1. People give according to their faith and as they are pleased. Whoever therein is envious of others' food and drink, gains no peace [NāradaFn18-06] either by day or by night.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 249. People give according to their faith or regard. If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day or by night.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

249-250

People give
in line with their faith,
in line with conviction.
Whoever gets flustered
at food & drink given to others,
attains no concentration
by day or by night.

But one in whom this is
  cut    through
  up-    rooted
  wiped out —
attains concentration
by day or by night.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
249 & 250

People’s alms donations
Come from faith and inspiration.
If a bhikkhu feels dejected
By the offerings to others,
Then no inner peace he’ll gain
In the night-time, or the day.

But dejection, if it’s quelled,
If uprooted and expelled,
Then he’ll inner peace regain
Through the night, and through the day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 249 The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.
英譯(Cited from DLMBS) [12]
DhP 249
People give alms according to their faith and gratification.
In this matter, who is discontented with others' food and drink,
he will never attain concentration, by day or night. [DLMBSFn-V249]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 249
Dhammapada Dhp. 250
巴利原典 (PTS) [1]
250. Yassa cetaṃ samucchannaṃ mūlaghaccaṃ samūhataṃ
Sa ve divā vā rattiṃ vā samādhiṃ adhigacchati.
巴利原典 (CSCD) [2]
250. Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ [mūlaghacchaṃ (ka.)] samūhataṃ;
Sa ve divā vā rattiṃ vā, samādhimadhigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 二五０　若斬斷此（心），拔根及除滅，則於晝或夜，彼得入三昧。 [MettFn18-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
250 若人能斷除根除、以及消滅此不滿，
無論白晝或黑夜，他都的確能得定。
漢譯(周金言 譯, 白話文版) [13]

人應出於信仰和喜樂而布施，嫉妒別人獲得飲食的人，日夜不得安寧。 (偈 249 )

如果連根拔除這種嫉妒心，日夜都安寧。 (偈 250 )
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：一切斷欲，截意根原，晝夜守一，必入定意T4,568c
  2. 出曜經：若人能斷，盡其根原，彼人晝夜，而獲其定T4,677b
  3. 法集要頌經：若人能斷貪，如截多羅樹，彼人則晝夜，及獲三摩地T4,782b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. But he who has this (feeling) fully cut off, uprooted and destroyed, gains peace by day and by night.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 250. But he in who this (discontent) is fully destroyed, uprooted and extinct, he attains absorption, both by day and by night.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

249-250

People give
in line with their faith,
in line with conviction.
Whoever gets flustered
at food & drink given to others,
attains no concentration
by day or by night.

But one in whom this is
  cut    through
  up-    rooted
  wiped out —
attains concentration
by day or by night.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
249 & 250

People’s alms donations
Come from faith and inspiration.
If a bhikkhu feels dejected
By the offerings to others,
Then no inner peace he’ll gain
In the night-time, or the day.

But dejection, if it’s quelled,
If uprooted and expelled,
Then he’ll inner peace regain
Through the night, and through the day.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 250 He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.
英譯(Cited from DLMBS) [12]
DhP 250
[continued from DhP 249]
And who has cut off, removed and destroyed by the rot such thinking,
he will attain concentration, by day or night. [DLMBSFn-V250]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 250
Dhammapada Dhp. 251
巴利原典 (PTS) [1]
251. Natthi rāgasamo aggi natthi dosasamo gaho
Natthi mohasamaṃ jālaṃ natthi taṇhāsamā nadī.
巴利原典 (CSCD) [2]
251. Natthi rāgasamo aggi, natthi dosasamo gaho;
Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī.
漢譯( 了參 法師 譯, 文言文版) [3] 二五一　無火等於貪欲，無執著如瞋恚，無網等於愚癡，無河流如愛欲。 [MettFn18-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
251 無火能和貪欲同等，無捉取能和瞋同等，
無羅網能和痴同等，無河流能和愛同等。
漢譯(周金言 譯, 白話文版) [13]
沒有任何火比得上貪欲，
沒有任何執著比得上瞋恚，
沒有任何繫縛比得上愚癡，
沒有任何河流比得上愛欲。 (偈 251)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：火莫熱於婬，捷莫疾於怒，網莫密於癡，愛流駛乎河T4,568c
2. 瑜伽：無淤泥等欲，無魑魅等瞋，無羅網等癡，無江河等愛T30,383c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NO RIVER LIKE CRAVING

  1. There is no fire like lust, no grip like hate, no net like delusion, no river like craving.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 251. There is no fire like lust; there is no grip like hatred; there is no net like delusion; there is no river like craving.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

251

There's no fire like passion,
no seizure like anger,
no snare like delusion,
no river like craving.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
251
There’s no fire like passion;
No captor like hating;
No snare like delusion;
No river like craving.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 251 There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
英譯(Cited from DLMBS) [12]
DhP 251
There is no fire like passion. There is no grasp like hatred.
There is no net like delusion. There is no river like thirst. [DLMBSFn-V251]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 251
Dhammapada Dhp. 252
巴利原典 (PTS) [1]
252. Sudassaṃ vajjamaññesaṃ attano pana duddasaṃ
Paresaṃ hi so vajjāni opuṇāti yathā bhūsaṃ
Attano pana chādeti kaliṃ'va kitavā saṭho.
巴利原典 (CSCD) [2]
252. Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;
Paresaṃ hi so vajjāni, opunāti [ophunāti (ka.)] yathā bhusaṃ;
Attano pana chādeti, kaliṃva kitavā saṭho.
漢譯( 了參 法師 譯, 文言文版) [3] 二五二　易見他人過，自見則為難。揚惡如颺糠，已過則覆匿，如彼狡博者，隱匿其格利。 [LChnFn18-05] 、 [MettFn18-11] 、 [MettFn18-12] 、 [MettFn18-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
252 他人之過容易見到，自己之過卻很難見。
對於他人種種過失，他會儘量多多宣揚。
自己之過他則覆藏，如捕鳥者以樹藏身 [CFFn18-02] 。
漢譯(周金言 譯, 白話文版) [13] 看見別人的過失很容易，看見自己的過失則很難；揭揚別人的過錯，像揚棄糟糠，但隱匿自己的過錯，卻像狡猾的捕禽者偽裝躲藏起來。 (偈252) [dhp-a-252-note]
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經：善觀己瑕隙，使己不露外，彼彼自有隙，如彼飛輕塵。若己稱無瑕，二事俱并至T4,736b
  2. 法集要頌經：善觀己瑕隙，使己不露外，彼彼自有隙，如彼飛輕塵。 若己稱無瑕，罪福俱并至，但見他人隙，恒懷無明想T4,791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EASY TO SEE ARE OTHERS' FAULTS

  1. Easily seen are others' faults, hard indeed to see are one's own. Like chaff one winnows others' faults, but one's own (faults) one hides, as a crafty fowler conceals himself [NāradaFn18-07] by camouflage. [NāradaFn18-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 252. Easily seen is the fault of others, but one's own fault is difficult to see. Like chaff one winnows another's faults, but hides one's own, even as a crafty fowler hides behind sham branches.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

252-253

It's easy to see
the errors of others,
but hard to see
your own.
You winnow like chaff
the errors of others,
but conceal your own —
like a cheat, an unlucky throw.

If you focus on the errors of others,
constantly finding fault,
your effluents flourish.
You're far from their ending.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
252
Easy to see are another man’s flaws;
Harder to see are the faults that are yours.
Though you winnow like chaff what are other folks’ failings,
You act like a card-sharp, your ‘losing hand’ veiling.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 252 The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
英譯(Cited from DLMBS) [12]
DhP 252
Easy to see are faults of others; one's own faults are difficult to see.
One exposes the faults of others like husks.
One's own conceals like a cheating player of dice an unlucky throw. [DLMBSFn-V252]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 252
Dhammapada Dhp. 253
巴利原典 (PTS) [1]
253. Paravajjānupassissa niccaṃ ujjhānasaññino
Āsavā tassa vaḍḍhanti ārā so āsavakkhayā.
巴利原典 (CSCD) [2]
253. Paravajjānupassissa , niccaṃ ujjhānasaññino;
Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā.
漢譯( 了參 法師 譯, 文言文版) [3] 二五三　 若見他人過，心常易忿者，增長於煩惱；去斷惑遠矣。 [MettFn18-14] 、 [NandFn18-04] 、 [NandFn18-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
253 對於見他人之過、時常在埋怨的人，
他的諸漏在增長，漏盡離他真遙遠。
漢譯(周金言 譯, 白話文版) [13] 挑剔別人的過錯，容易忿怒的人煩惱增長，同時，離究竟斷惑的境界還很遙遠。 (偈253)
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經：但見外人隙，恒懷危害心，遠觀不見近T4,736b
  2. 瑜伽：若見他惡業，能審諦思惟，自身終不為，由彼業能縛T30,380b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DEFILEMENTS MULTIPLY IN THOSE WHO SEEK OTHERS' FAULTS

  1. He who sees others' faults, and is ever irritable - the corruptions of such a one grow. He is far from the destruction of corruptions. [NāradaFn18-09]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 253. He who seeks another's faults, who is ever censorious — his cankers grow. He is far from destruction of the cankers.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

252-253

It's easy to see
the errors of others,
but hard to see
your own.
You winnow like chaff
the errors of others,
but conceal your own —
like a cheat, an unlucky throw.

If you focus on the errors of others,
constantly finding fault,
your effluents flourish.
You're far from their ending.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
253
If a man ever heeds
Other persons’ misdeeds,
And is always offended,
His taints are distended.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 253 If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
英譯(Cited from DLMBS) [12]
DhP 253
Who finds faults with others and is always irritable,
his taints only grow. He is far away from dissolution of taints. [DLMBSFn-V253]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 253
Dhammapada Dhp. 254
巴利原典 (PTS) [1]
254. Ākāse padaṃ natthi samaṇo natthi bāhire
Papañcābhiratā pajā nippapañcā tathāgatā.
巴利原典 (CSCD) [2]
254. Ākāseva padaṃ natthi, samaṇo natthi bāhire;
Papañcābhiratā pajā, nippapañcā tathāgatā.
漢譯( 了參 法師 譯, 文言文版) [3] 二五四　虛空無道跡，外道無沙門。眾生喜虛妄，如來無虛妄。 [LChnFn18-06] 、 [LChnFn18-07] 、 [NandFn18-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
254 虛空中沒有行道，正法外無聖沙門。
眾生耽樂於虛妄，諸如來已無虛妄。
漢譯(周金言 譯, 白話文版) [13]

天空中無道跡，只有佛陀的教法才能證得涅槃，世間人執著諸邪見，如來則不。 (偈 254)

天空中無道跡，只有佛陀的教法才能證得涅槃，五蘊無常，諸佛堅定，不隨境轉。 (偈 255)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：虛空無轍迹，沙門無外意，眾人盡樂惡，唯佛淨無穢T4,568c
  2. 法集要頌經：虛空無轍迹，沙門無外意，眾人盡樂惡，唯佛淨無穢T4,793c
3. 大婆沙：虛空無鳥跡，外道無沙門，愚夫樂戲論，如來則無有T27,388c
4. 舊婆沙：虛空無有跡，外道無沙門，愚小有戲論，如來則無有T28,291b
5. 瑜伽：虛空無鳥迹，外道無沙門，愚夫樂戲論，如來則無有T30,384a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

OUTSIDE THERE ARE NO SAINTS WHO HAVE REALISED NIBBĀNA   THERE ARE NO AGGREGATES WHICH ARE ETERNAL

  1. In the sky there is no track. Outside [NāradaFn18-10] there is no Saint. [NāradaFn18-11] Mankind delights in obstacles. [NāradaFn18-12] The Tathāgatas [NāradaFn18-13] are free from obstacles.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 254. There is no track in the sky, and no recluse outside (the Buddha's dispensation). Mankind delights in worldliness, but the Buddhas are free from worldliness. [BudRkFn-v254-255]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

254-255 [ThaniSFn-V254-255]

There's no trail in space,
no outside contemplative.
People are smitten
with objectifications,
but devoid of objectification are
the Tathagatas.

There's no trail in space,
no outside contemplative,
no eternal fabrications,
no wavering in the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
254a
Roads don’t pass up through the sky,
So, off the Path, no saints do lie. [VaradoFn-V254a]

254b
Though people relish Self-perceptions, [VaradoFn-V254b]
Buddhas have no such conceptions.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 254 There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.
英譯(Cited from DLMBS) [12]
DhP 254
There are no tracks in the sky. There is not a true monk outside of this teaching.
Mankind delights in obsession. The Buddhas are free of obsession. [DLMBSFn-V254]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 254
Dhammapada Dhp. 255
巴利原典 (PTS) [1]
255. Ākāse padaṃ natthi samaṇo natthi bāhire
Saṅkhārā sassatā natthi natthi buddhānaṃ iñjitaṃ.

Malavaggo aṭṭhārasamo.
巴利原典 (CSCD) [2]
255. Ākāseva padaṃ natthi, samaṇo natthi bāhire;
Saṅkhārā sassatā natthi, natthi buddhānamiñjitaṃ.

Malavaggo aṭṭhārasamo niṭṭhito.
漢譯( 了參 法師 譯, 文言文版) [3]

二五五　虛空無道跡，外道無沙門。（五）蘊無常住，諸佛無動亂。 [NandFn18-06]

垢穢品第十八竟
漢譯( 敬法 法師 譯, 白話文版) [4]
255 虛空中沒有行道，正法外無聖沙門。
沒有恆常的行法，諸佛皆不受動搖。

污垢品第十八完畢
漢譯(周金言 譯, 白話文版) [13]

天空中無道跡，只有佛陀的教法才能證得涅槃，世間人執著諸邪見，如來則不。 (偈 254)

天空中無道跡，只有佛陀的教法才能證得涅槃，五蘊無常，諸佛堅定，不隨境轉。 (偈 255)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：虛空無轍迹，沙門無外意，世間皆無常，佛無我所有T4,568c
  2. 法集要頌經：虛空無轍迹，沙門無外意，世間皆無常，佛無我所有T4,782b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. In the sky there is no track. Outside there is no Saint. There are no conditioned things [NāradaFn18-14] that are eternal. There is no instability [NāradaFn18-15] in the Buddhas.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 255. There is no track in the sky, and no recluse outside (the Buddha's dispensation). There are no conditioned things that are eternal, and no instability in the Buddhas.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

254-255 [ThaniSFn-V254-255]

There's no trail in space,
no outside contemplative.
People are smitten
with objectifications,
but devoid of objectification are
the Tathagatas.

There's no trail in space,
no outside contemplative,
no eternal fabrications,
no wavering in the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
255a
Roads don’t pass up through the sky,
So, off the Path, no saints do lie.

255b
Though nothing’s endless in creation,
Buddhas have no agitation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 255 There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.
英譯(Cited from DLMBS) [12]
DhP 255
There are no tracks in the sky. There is not a true monk outside of this teaching.
There are no conditioned things that are eternal. There is no instability in the Buddhas. [DLMBSFn-V255]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　十八：垢穢品（污垢品） Dhp. 255

備註：

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔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, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔註002〕　 巴利原典 (CSCD) Dhammapadapāḷi 乃參考 `【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD ( Chaṭṭha Saṅgāyana CD)。網路版原始出處(original)請參考： The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單“Tipiṭaka Scripts”中選 Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)。]
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21)

〔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, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔註004〕　本譯文請參考： 白話文版 ， 敬法 法師 譯，第二修訂版 2015，pdf ，原始出處，直接下載 pdf ；　(初版 )
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21)

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

參考相當之古漢譯對應經典：
[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔註006〕　此英譯為 Ven Nārada Thera 所譯；請參考原始出處(original): Dhammapada -- PĀLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera
[7](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔註007〕　此英譯為 Ven. Ācharya Buddharakkhita 所譯；請參考原始出處(original): The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423)
[8](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔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, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔註009〕　此英譯為 Ven. Varado Bhikkhu and Samanera Bodhesako 所譯；請參考原始出處(original): Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007
[10](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔註010〕　此英譯為 Friedrich Max Müller 所譯；請參考原始出處(original): The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002)
[11](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔註011〕　取材自：【部落格-- 荒草不曾鋤】-- 《法句經》 （涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》，對他種語言的偈頌還附有漢語翻譯。）
[12](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21) 〔註012〕　取材自： 經文選讀 （ 佛學數位圖書館暨博物館 --- 語言教學． 巴利語教學 ）
[13](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21)

〔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 ）
[LChnFn18-01]〔註18-01〕 「諸天之聖境」指五淨居天（Panca suddhavasa bhumi）－－ 無煩（Aviha），無熱（Atappa），善現（Sudassa），善見（Sudassi），色究竟（Akanittha）－－為阿那含果聖者所生之處。
[LChnFn18-02]〔註18-02〕 懶於整理為身體住處之穢。
[LChnFn18-03]〔註18-03〕 下二頌連貫。
[LChnFn18-04]〔註18-04〕 下二頌連貫。
[LChnFn18-05]〔註18-05〕 「格利」（Kali）是一種不利的骰子。
[LChnFn18-06]〔註18-06〕 「沙門」（Samano）這裏是指覺悟四果道者。
[LChnFn18-07]〔註18-07〕 原文 Papanca有虛妄、障礙等意，這裡特別指愛（Tanha），見（Ditthi），慢（Mano）而言。
[CFFn18-01]〔敬法法師註18-01〕 40 註：「天界的聖地」就是五淨居天。
[CFFn18-02]〔敬法法師註18-02〕 41 saṭho 狡猾的人（註釋解釋他為捕鳥者）
[MettFn18-01]〔明法尊者註18-01〕 旅途資糧 ：pātheyyam道路資糧。DhpA.︰「 道路資糧 ︰好像是旅客的米等道路資糧，對正要往他世者來說，則是沒有善的道路資糧之意。」
[MettFn18-02]〔明法尊者註18-02〕 自造安全洲 ︰karohi dīpamattano，你應該做自己的洲。「做自己的洲」是指善業。S.1.32./I,18.︰“Puññāni paralokasmiṁ, patiṭṭhā honti pāṇinan”ti. (諸功德在後世，有息者立足處。)
[MettFn18-03]〔明法尊者註18-03〕 諸天之聖境 ︰Dibbaṁ ariyabhūmiṁ，指色界天的淨居天(suddhāvāsa, m.)。只有阿那含才能投生。DhpA.︰「 諸天之聖境 ：如此這努力，已破壞諸染、諸垢的狀態。排瀉掉垢、穢，無穢，無污染，也就是說將圓滿五種純淨住地之意。」
[MettFn18-04](1, 2, 3, 4)

〔明法尊者註18-04〕 舍衛城有位屠牛夫，每餐必須有咖哩牛肉飯。有一天，他前往河中沐浴，當他離家後，他的一位朋友勸他妻子把牛肉賣掉，所以當天就沒有咖哩牛肉飯。他非常生氣，就跑到後院去，割下一隻公牛的舌頭，烘焙後坐下來吃。吃飯時，但卻咬斷自己的舌頭，死於非命，並且往生到惡趣。他的妻子嚇到，便勸他的兒子離開家鄉。她的兒子就到怛剎尸羅去當金匠，結婚生子。後來，返回舍衛城。金匠的兒子們都是佛教徒，擔心父親一生中沒有做過任何的善行。有一天，他們以父親的名義供養佛陀和諸比丘。請佛陀跟他們的父親開示，佛陀說：「你老了，你的身體像枯葉，你不要沒有來世善的旅途資糧做立足處，要聰明一點，不要笨笨的。」

PS: 請參《法句經故事集》，十八～一、 屠夫和兒子的命運 (偈 235~238)。
[MettFn18-05]

〔明法尊者註18-05〕 有一次，一位婆羅門看見一群比丘在整裝，準備去托缽。他發現到有的比丘的袈裟碰到草地上的雨露而沾濕了，他就除草。第二天，他發現有的比丘的袈裟碰地而弄髒了，他就用細砂鋪路。某日。大熱天，他發現比丘汗流浹背，他就蓋一座涼亭。下雨天，他發現還是會被雨水淋濕，就蓋一間休息的房舍。房舍蓋好時，他邀請佛陀和眾多比丘接受供養。佛陀說︰「婆羅門啊！有智慧的人一點一滴的完成善行。同時，慢慢地，但持續不斷的去除心中的煩惱。」

PS: 請參《法句經故事集》，十八～二、 供養聖者的婆羅門 (偈 239)。
[MettFn18-06]〔明法尊者註18-06〕 不誦經典是(學習的)污垢，不勤勞是房屋的污垢，懶惰是美貌的污垢，放逸是守護的污垢。
[MettFn18-07](1, 2)

〔明法尊者註18-07〕 小沙利比丘(Cūḷasāri)與舍利弗尊者的同住，他懂得醫理。有一天，他看完一位病人後，他向尊者說自己醫療後，得到美食做為醫療的報酬。他請舍利弗尊者與他分享這些美味。但舍利弗尊者一言不發地離去。比丘議論紛紛去見佛陀。佛陀說︰「諸比丘！無慚者不計後果，形同烏鴉(按︰烏鴉有偷盜行為)，二十一種錯誤的謀生方式生活較快樂，具足慚者生活較苦。」台諺也有：「做惡做毒﹐騎馬轆硞；好心好行﹐無衫通穿。」 (co3ok4co3tok8khia5be2 lok8khok8ho2sim1ho2hing7 bo5sann1 thang1 ching7)

PS: 請參《法句經故事集》，十八～六、 行醫的比丘 (偈 244~245)。
[MettFn18-08](1, 2, 3)

〔明法尊者註18-08〕 有一次，五位在家優婆塞到祇樹給孤獨園去持戒，他們各自守五戒中的一戒，每個人都說自己所守的戒最難做到，最難遵守。因此爭論不休，他們就向佛陀報告他們各自的見解，佛陀說：「所有戒律都難於遵守。」

PS: 請參《法句經故事集》，十八～七、 守戒不容易 (偈 246~248)。
[MettFn18-09](1, 2)

〔明法尊者註18-09〕 年輕人提舍(Tissadahara)會蔑視他人的善行。他甚至蔑視給孤獨長者和毘舍佉布施給五十萬聖弟子(pañcannaṁ ariyasāvakakoṭīnaṁ)。他更吹噓說，他的親戚都非常富有，像大寺院接受四方來的比丘。有些比丘懷疑，就去調查，結果發現他的親戚都很貧窮，提舍所說的全不實在。

PS: 請參《法句經故事集》，十八～八、 嫉妒的心不得安寧 (偈 249~250)。
[MettFn18-10]

〔明法尊者註18-10〕 本句白話翻譯︰「沒有像貪欲的火，沒有像瞋恚的執著，沒有像愚癡的網，沒有像愛欲的河流。」說此本偈的因緣是，有一次佛陀在說法時，五位居士當中有四位沒有專心在聽。這四位沒有專心在聽的人，過去世當過蛇(聽法時打瞌睡)、地下生物(聽法時刮地)、猴子(聽法時搖樹)、星象家(聽法時看天)，因此習性猶在。

PS: 請參《法句經故事集》，十八～九、 精神不集中的信徒 (偈 251)。
[MettFn18-11]〔明法尊者註18-11〕 博者 ：satho，賭徒，註疏解釋它為捕鳥者。
[MettFn18-12]〔明法尊者註18-12〕 格利 ：Kali，不利於賭客的骰子。
[MettFn18-13]

〔明法尊者註18-13〕 跋提城(Bhaddiyanagara)公羊富翁(Meṇḍakaseṭṭhi，meṇḍaka為公羊，因他曾在家中後院發現大堆等身高的金羊雕像，人們因此稱呼他公羊富翁)聽說佛陀來到跋提，就同家人前去見佛陀，在聽完佛陀的說法後，證得初果。公羊富翁告訴佛陀，在他們來時，一些外道批評佛陀，並且試圖說服他不要來。佛陀說：「優婆塞！諸有情對自己的缺點視若無睹，別人沒有缺點認為有，吹毛求疵(原文︰吹開穀物bhusaṁ viya opunantī)。」

PS: 請參《法句經故事集》，十八～十、 富翁 (偈 252)。
[MettFn18-14]〔明法尊者註18-14〕 易忿 ：ujjhāna，譏嫌。
[dhp-a-252-note]Nanda 補註：原譯為：「卻像狡猾的家禽躲藏起來」，今依 多版本對讀 之他譯（據註解書）更改為「卻像狡猾的捕禽者偽裝躲藏起來」。
[NāradaFn18-01](Ven. Nārada 18-01) Namely: the Pure Abodes (Suddhāvāsa).
[NāradaFn18-02](Ven. Nārada 18-02) Atidhonacāri = the bhikkhu who lives without reflecting on the necessaries of life. While using the four requisites, namely: robes, food, drink, and lodging, a bhikkhu is expected to reflect on their special usefulness and loathsomeness. If he does not, he transgresses a minor rule by not using them properly. Dhona means the four necessaries.
[NāradaFn18-03](Ven. Nārada 18-03) Mantā mean religious doctrines, arts and sciences. Non-recitation of the scriptures and non-practice of the arts tend to make one forget them.
[NāradaFn18-04](Ven. Nārada 18-04) Ghara is interpreted as householders.
[NāradaFn18-05](Ven. Nārada 18-05) Adhammo is here used in the sense of hatred. The root causes of evil are greed and hatred.
[NāradaFn18-06](Ven. Nārada 18-06) Samādhi, mundane or supramundane concentration.
[NāradaFn18-07](Ven. Nārada 18-07) Kaliü = attabhāva = body.
[NāradaFn18-08](Ven. Nārada 18-08) Kitavā = kitavāya = by means of sham branches etc.
[NāradaFn18-09](Ven. Nārada 18-09) Namely: the Fruit of Arahantship. See note on v. 226.
[NāradaFn18-10](Ven. Nārada 18-10) Outside the Dispensation (sāsana) of the Buddha.
[NāradaFn18-11](Ven. Nārada 18-11) Here samaṇa refers to Saints who have realised the four Paths and four Fruits. They are the Ariya Saints who have attained Nibbāna.
[NāradaFn18-12](Ven. Nārada 18-12) Impediments such as craving, pride, etc.
[NāradaFn18-13](Ven. Nārada 18-13) An epithet of the Buddha. Literally, it means "who thus hath come".
[NāradaFn18-14](Ven. Nārada 18-14) Saṅkhāra means the five aggregates conditioned by causes.
[NāradaFn18-15](Ven. Nārada 18-15) There is no single impediment such as craving, pride, and so on, by means of which the Buddhas regard the conditioned things as eternal.
[BudRkFn-v254-255](Ven. Buddharakkhita (vv. 254-255) Recluse (samana): here used in the special sense of those who have reached the four supramundane stages.
[ThaniSFn-V235](Ven. Thanissaro V. 235) Yama = the god of the underworld. Yama's minions or underlings were believed to appear to a person just prior to the moment of death.
[ThaniSFn-V236](Ven. Thanissaro V. 236) Impurities, blemishes = passion, aversion, delusion, and their various permutations, including envy, miserliness, hypocrisy, and boastfulness.
[ThaniSFn-V240](Ven. Thanissaro V. 240) "One who lives slovenly": As DhpA makes clear, this refers to one who uses the requisites of food, clothing, shelter, and medicine without the wisdom that comes with reflecting on their proper use. The Pali term here is atidhonacarin, a compound built around the word dhona, which means clean or pure. The ati- in the compound could mean "overly," thus yielding, "one overly scrupulous in his behavior," but it can also mean "transgressing," thus, "transgressing against what is clean" = "slovenly." The latter reading fits better with the image of rust as a deficiency in the iron resulting from carelessness.
[ThaniSFn-V254-255](1, 2)

(Ven. Thanissaro V. 254-255) "No outside contemplative": No true contemplative, defined as a person who has attained any of the four stages of Awakening, exists outside of the practice of the Buddha's teachings (see note 22). In DN 16, the Buddha is quoted as teaching his final student: "In any doctrine & discipline where the noble eightfold path is not found, no contemplative of the first... second... third... fourth order [stream-winner, once-returner, non-returner, or arahant] is found. But in any doctrine & discipline where the noble eightfold path is found, contemplatives of the first... second... third... fourth order are found. The noble eightfold path is found in this doctrine & discipline, and right here there are contemplatives of the first... second... third... fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of arahants." (On the noble eightfold path, see note 191.)

On "objectification," see note 195-196.
[VaradoFn-V240](Ven. Varado V.240) Verse 240: "those who live indulgently" (atidhonacārinaṃ). PTS: indulging too much in the use of the four requisites.
[VaradoFn-V254a](Ven. Varado V.254a) Verse 254a: "off the Path, no saints (samaṇo) do lie". 'Samaṇo' can mean one who has attained one of the four stages of Buddhist sainthood (e.g. see D.2.151).
[VaradoFn-V254b](Ven. Varado V.254b) Verse 254b: "Though people relish Self-perceptions (papañcā), Buddhas have no such conceptions". PED (papañcā): obstacle, illusion, diffuseness. But S.4.202 says “I am” is papañcā (asmīti bhikkhave papañcitametaṃ)
[DLMBSFn-V235]

(DLMBS Commentary V235) In Sāvathi there lived an old butcher. He was used to eating beef curry every day. Once he put aside some meat to be cooked that day and went for a bath. In the meantime, his wife saw the meat and sold it. Therefore, when the butcher returned home, he realized that there would be no meat that day. He was so angry that he went and cut off the tongue of an ox. He has his wife to prepare it and began to eat.

When he tried to take bite of the tongue, he bit off his own tongue. The butcher died in great pain and agony and was reborn in a painful state.

The butcher's son was afraid that this evil would befall him as well so he left the city and went to Takkasilā (Taxilā). He became a goldsmith, got married and had children. When he got old, he and his family moved back to Sāvathi. His children were followers of the Buddha but he was not. The children were concerned for their father and so one day they invited the Buddha and monks for a meal. After the meal they told the Buddha that this offering was on behalf of their father. They asked the Buddha to give a discourse to the old man to help him to see the Dharma.

The Buddha told the old goldsmith this verse (and the following ones, DhP 236, DhP 237 and DhP 238). At the end for the discourse, the old goldsmith attained the first stage of Awakenment.
[DLMBSFn-V236]

(DLMBS Commentary V236) The story for this verse is identical with the one for the previous verse (DhP 235) and the following ones (DhP 237, DhP 238).

We should strive and make the best effort in order to purify our minds and make the best of our lives. By doing this, we will reach "the place of the Noble Ones", the Nirvana, the complete purification of the mind.
[DLMBSFn-V237](DLMBS Commentary V237) The story for this verse is identical with the one for the previous verses (DhP 235 and DhP 236) and the following one (DhP 238). Although this verse was originally told to an old man, it is actually true for all of us. We all are very close to death, even if we might be still young and healthy. Nobody ever knows the time of his death. Therefore, we all should make our best effort to overcome the defilements of our minds before it is too late.
[DLMBSFn-V238]

(DLMBS Commentary V238) The story for this verse is identical with the one for the previous verses (DhP 235, DhP 236 and DhP 237).

If we strive and exert ourselves, we will purify our minds, attain the Awakenment - and therefore there will be no more birth, sickness, aging and death for us. Then we do not have to fear the death any longer.
[DLMBSFn-V239]

(DLMBS Commentary V239) Once a brahmin saw a group of monks preparing to enter the city for almsfood. They were rearranging their robes in order to go to the city. The brahmin saw that the robes touched the ground and got wet because of dew. So he cleared that place of grass. The next day he saw that the ground is dirty and it soiled the robes. So he covered the place with sand. During the next few days he saw that when the sun is shining the monks sweat and when it rains, they get wet. Therefore he built a shelter at that place.

When it was ready, the brahmin invited the Buddha and monks for an almsfood. He then explained how he performed this good deed gradually. The Buddha replied him with this verse, saying that one should use every little opportunity to perform good deeds and cleanse one's mind of impurities.
[DLMBSFn-V240]

(DLMBS Commentary V240) A certain monk named Tissa received a beautiful robe and was very happy. He prepared to wear them the next day, but that very night he died. Because he was too attached to the robe, he was born as an insect in it.

The monks decided to share his former robe amongst themselves. The insect was very angry and shouted, "They are destroying my robe!" The Buddha heard this and told the monks to leave the robe untouched for seven days. Later the insect died and was reborn in a happy state because of his former good deeds. The Buddha explained to the monks that if they were to use the robe while the insect was stile alive, he would feel hate and anger and would have to be born in miserable existence. The Buddha then told this verse, saying that the monks should not be attached to anything, especially not to their four requisites.
[DLMBSFn-V241]

(DLMBS Commentary V241) Venerable Sāriputta and Mahā Moggallāna used to deliver discourses in the city of Savatthi. Many people praised them for speaking clearly and eloquently. There was a monk named Lāludāyii who remarked that if he were invited to speak, people would praise him even more. So people invited him to deliver a discourse. But when Lāludāyii got to the platform, he could not open his mouth. So he asked another monk to speak first and that he would speak next. This happened three times.

People realized that he was just boasting and laughed at him and reprimanded him. Lāludāyii left in shame. When the Buddha learned about this incident, he spoke this verse, saying that Lāludāyii did not study much and what he did study, he already forgot.
[DLMBSFn-V242](DLMBS Commentary V242) A certain woman committed adultery. Her husband was very ashamed and he avoided his friends and the Buddha. But after some time he came to see the Buddha and told him about his trouble. The Buddha told him this verse (and the following one, DhP 243), saying that all these taints originate from ignorance.
[DLMBSFn-V243]

(DLMBS Commentary V243) The story for this verse is identical with the one for the previous one (DhP 242).

All the other stains, such as wrong conduct etc. are derived from the main "impurity", ignorance. It is because we are ignorant of the true reality, that we commit these evil deeds. Therefore, only if we destroy our ignorance, can we truly be called "pure". Destruction of ignorance is the main goal of the Buddha's teaching. This is what is called Nirvana.
[DLMBSFn-V244]

(DLMBS Commentary V244) There was a monk named Cūla Sāri. He was a physician and he often went to see patients. Once he was returning from a patient and he met Venerable Sāriputta. Cūla Sāri told him his patient gave him delicious food as a payment. He offered some food to Sāriputta, who did not say anything and just continued on his way.

Later Sāriputta reported the matter to the Buddha. The Buddha told Cūla Sāri not to practice medicine for personal gain and told him this verse (and the following one, DhP 245).
[DLMBSFn-V245]

(DLMBS Commentary V245) The story for this verse is identical with the one for the previous verse (DhP 244).

One who is always trying to do good things, not to offend anyone, has indeed a difficult life. Always thinking about one's action, always mindful and reflecting on one's deeds, thoughts and words - these are just the basic requirements for such a way of life.

On the other hand, if we just do not care about others, if we do not think about how our actions can cause suffering and pain, then the life is very easy. If we want to walk on the Buddha's path we should try our best to lead the difficult kind of life. After all, reflection and mindfulness are a part of meditation.
[DLMBSFn-V246]

(DLMBS Commentary V246) Not only monks stayed at the Jetavana monastery. Lay followers would also come to stay for a few days, observe precepts and meditate. Once five lay disciples observed one precept each. They all claimed that he was observing the most difficult precept. They argued for a long time and then reported the matter to the Buddha.

The Buddha replied them with this verse (and the following ones, DhP 247 and DhP 248), saying that all the precepts are very difficult and all of them are equally important for a good life.
[DLMBSFn-V247]

(DLMBS Commentary V247) The story for this verse is identical with the one for the previous verse (DhP 246) and the following one (DhP 248).

To observe precepts and to lead a moral life is very difficult, but it is a basic step towards the Awakenment. That is why the Buddha says in this verse. If we do not follow them, we "dig out our own roots". That is to say, we postpone entering the way to Awakenment.
[DLMBSFn-V248]

(DLMBS Commentary V248) The story for this verse is identical with the one for the two previous verses (DhP 246, DhP 247).

As it is very difficult to observe the precepts and to lead a moral life, it is also very easy to break them. And it is also very easy to loose self-control. Once we lose it, it is extremely hard to get things back on track and to start our way towards Awakenment again. Therefore we will be suffering for a prolonged period of time.
[DLMBSFn-V249]

(DLMBS Commentary V249) There was a young novice named Tissa. He always criticized other people's good deeds. He even scolded famous donors like Anātha Pindika and Visākhā. He also boasted that his parents were extremely rich and anybody could come to them and receive many precious gifts.

Some monks decided to see if this was true. They went to Tissa's village only to find out that his parents were poor and that Tissa was only boasting. They returned and reported the matter to the Buddha. The Buddha reprimanded the young novice with this verse (and the following one, DhP 250).
[DLMBSFn-V250]

(DLMBS Commentary V250) The story for this verse is identical with the one for the previous verse (DhP 249).

Discontentment is one of the main roots of a disturbed mind. If we are not happy about what others do, how then can we attain a peace of mind? Discontent with what other monks receive as alms is only one such example. When we destroy such discontentment completely, then we are able to attain a peace of mind and therefore we can concentrate our minds and start on the way towards the Awakenment.
[DLMBSFn-V251]

(DLMBS Commentary V251) Once there were five lay followers listening to the Buddha's discourse. One of them was sleeping, the second one was scratching the ground with his hands, the third was shaking a tree and the fourth was looking up at the sky. But the fifth one listened carefully and respectfully. Ānanda saw them and after the discourse was over he asked the Buddha about their behavior.

The Buddha explained that the first one was a snake in his previous life therefore he liked to sleep. The second one was a subterranean animal, the third was a monkey and the fourth one was an astrologer. But the fifth one was a learned man; therefore he was able to listen with attention.

Ānanda then asked what things prevent people from listening and understanding the Dharma. The Buddha replied with this verse, saying it is passion, hatred, delusion and thirst.
[DLMBSFn-V252]

(DLMBS Commentary V252) In the town of Bhaddiya there lived a rich man named Mendaka. When the Buddha arrived at Bhaddiya, he realized that Mendaka and his whole family are able to understand the Dharma. He explained the teaching to them and after hearing the Dharma from him, Mendaka, his wife, son, daughter-in-law and servant all attained the first level of Awakenment. Mendaka related how many ascetic teachers spoke ill of the Buddha and tried to dissuade Mendaka from seeing the Buddha. The Buddha explained by this verse, that it is only very natural to see others' faults and not to see one's own.

The Buddha then revealed the past existences of Mendaka. He was always a rich man who donated many things to those seeking Awakenment.
[DLMBSFn-V253](DLMBS Commentary V253) There was a monk named Ujjhāna Saññi. He was always finding faults with others, very easy to get angry and speaking ill of people. When the Buddha found out, he spoke this verse. He also added that sometimes finding faults with others is good. When we see somebody to misbehave and we try to teach him good ways - that is worthy of praise. But if we do it out of spite and malice, then we won't be able to achieve concentration and therefore we get further and further away from the Awakenment.
[DLMBSFn-V254](DLMBS Commentary V254) The Buddha passed away in the town of Kusinarā. At that time the ascetic named Subhadda stayed at Kusinarā. He went to many religious teachers but none could satisfy his doubts and Subhadda did not become their pupil. Just before the Buddha died, Subhadda approached him and asked him some questions. The Buddha answered them in this verse (and the following one, DhP 255). Subhadda became a monk and later attained the Awakenment. He was the last direct pupil of the Buddha.
[DLMBSFn-V255]

(DLMBS Commentary V255) The story for this verse is identical with the one for the previous verse (DhP 254).

The Buddhas, Awakened Ones have no "shaking". The meaning of this is that there is no instability, no wavering or unsteadiness of their minds. They have reached the highest Awakenment and their minds are truly firm and steady.

校註：

[NandFn18-01]〔Nanda 校註18-01〕 請參《法句經故事集》，十八～三、 往生成昆蟲的比丘 (偈 240)。
[NandFn18-02]〔Nanda 校註18-02〕 請參《法句經故事集》，十八～四、 打誑語的比丘 (偈 241)。
[NandFn18-03](1, 2) 〔Nanda 校註18-03〕 請參《法句經故事集》，十八～五、 妻子有外遇的男子 (偈 242~243)。
[NandFn18-04]〔Nanda 校註18-04〕 請參《法句經故事集》，十八～十一、 挑剔的比丘 (偈 253)。
[NandFn18-05]〔Nanda 校註18-05〕(研讀; c.f. gatha050 ).
[NandFn18-06](1, 2) 〔Nanda 校註18-06〕 請參《法句經故事集》，十八～十二、 四處雲行的苦行者 (偈 254~255)。

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 ）