法句經第十九：法住品(住於法品) 多譯本對讀(段層次) Dhammapada (Dhp.) 19. Dhammaṭṭhavaggo

偈頌目錄
Dhp256	Dhp257	Dhp258	Dhp259	Dhp260	Dhp261	Dhp262	Dhp263	Dhp264
Dhp265	Dhp266	Dhp267	Dhp268	Dhp269	Dhp270	Dhp271	Dhp272

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. 256
巴利原典 (PTS) [1]	Dhammaṭṭhavaggo. 256. Na tena hoti dhammaṭṭho yenatthaṃ sahasā naye Yo ca atthaṃ anatthañca ubho niccheyya paṇḍito.
巴利原典 (CSCD) [2]	19. Dhammaṭṭhavaggo 256. Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā [sahasā (sī. syā. ka.)] naye; Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.
漢譯( 了參法師譯, 文言文版) [3]	十九：法住品 [LChnFn19-01] 二五六　鹵莽處事故，不為法住者。智者應辦別──孰正與孰邪。 [LChnFn19-02] 、 [MettFn19-01] 、 [NandFn19-01]
漢譯( 敬法法師譯, 白話文版) [4]	第十九：住於法品 256 他不因武斷判事而公正；智者應該檢查對錯兩者。
漢譯(周金言譯, 白話文版) [13]	第十九品－－法住品鹵莽處事的人不公正，智者應該辨別是非邪正之後，才下判斷。 (偈 256) 有智慧的人不鹵莽從事，反而依法斷事，護持正法，所以又是守法者。 (偈 257)
漢譯(相當之古漢譯對應經典) [5]	法句經：好經道者，不競於利，有利無利，無欲不惑T4,568c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Chapter 19 The Just Or Righteous `THE JUST SHOULD MAKE A PROPER INVESTIGATION THE IMPARTIAL ARE CALLED THE TRUE JUSTICES` He is not thereby just because he hastily arbitrates cases. The wise man should investigate both right and wrong.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	Dhp XIX The Just 256. Not by passing arbitrary judgments does a man become just; a wise man is he who investigates both right and wrong.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	Dhp XIX The Judge 256-257 [ThaniSFn-V256-257] To pass judgment hurriedly doesn't mean you're a judge. The wise one, weighing both the right judgment & wrong, judges others impartially — unhurriedly, in line with the Dhamma, guarding the Dhamma, guarded by Dhamma, intelligent: he's called a judge.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	Chapter 19 Equity 256 No man is he of equity Who judges cases hastily; But one who sifts the wrong from right Is one who’s truly erudite.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	Chapter XIX: The Just 256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
英譯(Cited from DLMBS) [12]	Chapter 1: The Righteous DhP 256 One is not called righteous because one hastily judges what is good. Which wise person has thoroughly investigated both right and wrong, [continued in DhP 257] [DLMBSFn-V256]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 256

Dhammapada Dhp. 257
巴利原典 (PTS) [1]	257. Asāhasena dhammena samena nayatī pare Dhammassa gutto medhāvī dhammaṭṭho'ti pavuccati.
巴利原典 (CSCD) [2]	257. Asāhasena dhammena, samena nayatī pare; Dhammassa gutto medhāvī, ‘‘dhammaṭṭho’’ti pavuccati.
漢譯( 了參法師譯, 文言文版) [3]	二五七　導人不鹵莽，如法而公平，智者護於法，是名法住者。 [NandFn19-01]
漢譯( 敬法法師譯, 白話文版) [4]	257 智者不誤導他人，辦事如法與平等他是法的保護者，被稱為住於法者。
漢譯(周金言譯, 白話文版) [13]	鹵莽處事的人不公正，智者應該辨別是非邪正之後，才下判斷。 (偈 256) 有智慧的人不鹵莽從事，反而依法斷事，護持正法，所以又是守法者。 (偈 257)
漢譯(相當之古漢譯對應經典) [5]	法句經：常愍好學，正心以行，擁懷寶慧，是謂為道T4,568c 法句譬喻經：常愍好學，正心以行，唯懷寶慧，是謂為道T4,597a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	The intelligent person who leads others not falsely but lawfully and impartially, who is a guardian of the law, is called one who abides by the law (dhammaññha).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	257. He who does not judge others arbitrarily, but passes judgment impartially according to the truth, that sagacious man is a guardian of law and is called just.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	256-257 [ThaniSFn-V256-257] To pass judgment hurriedly doesn't mean you're a judge. The wise one, weighing both the right judgment & wrong, judges others impartially — unhurriedly, in line with the Dhamma, guarding the Dhamma, guarded by Dhamma, intelligent: he's called a judge.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	257 The one who judges patiently, And lawfully, impartially, Astute, upholding probity, Is called a man of equity.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
英譯(Cited from DLMBS) [12]	DhP 257 [continued from DhP 256] judging others without haste, justly and impartially, such a wise person, guardian of law, is called "righteous". [DLMBSFn-V257]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 257

Dhammapada Dhp. 258
巴利原典 (PTS) [1]	258. Na tena paṇḍito hoti yāvatā bahu bhāsati Khemī averī abhayo paṇḍito'ti pavuccati.
巴利原典 (CSCD) [2]	258. Na tena paṇḍito hoti, yāvatā bahu bhāsati; Khemī averī abhayo, ‘‘paṇḍito’’ti pavuccati.
漢譯( 了參法師譯, 文言文版) [3]	二五八　不以多言故，彼即為智者。安靜無怨怖，是名為智者。 [MettFn19-02]
漢譯( 敬法法師譯, 白話文版) [4]	258 人不會只因為講得多就是智者；平安無怨無畏之人才稱為智者。
漢譯(周金言譯, 白話文版) [13]	多言的人，不一定就是智者；只有寂靜、無敵怨、不傷害他人的人才是智者。 (偈258)
漢譯(相當之古漢譯對應經典) [5]	法句經：所謂智者，不必辯言，無恐無懼，守善為智T4,568c 法句譬喻經：所謂智者，不必辯言，無恐無懼，守善為智T4,597a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	ONE IS NOT DEEMED WISE BECAUSE ONE IS GARRULOUS One is not thereby a learned man merely because one speaks much. He who is secure, without hate, and fearless is called "learned".
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	258. One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	258-259 Simply talking a lot doesn't mean one is wise. Whoever's secure — no hostility, fear — is said to be wise. Simply talking a lot doesn't maintain the Dhamma. Whoever — although he's heard next to nothing — sees Dhamma through his body, is not heedless of Dhamma: he's one who maintains the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	258 One can’t be called knowledgeable If merely voluble, But if one’s peaceable, Fearless and genial.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	258 A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
英譯(Cited from DLMBS) [12]	DhP 258 One is not called wise because one speaks a lot. One, who is peaceful, without hatred and fearless, is called "wise". [DLMBSFn-V258]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 258

Dhammapada Dhp. 259
巴利原典 (PTS) [1]	259. Na tāvatā dhammadharā yāvatā bahu bhāsati Yo ca appampi sutvāna dhammaṃ kāyena passati Sa ve dhammadharo hoti yo dhammaṃ nappamajjati.
巴利原典 (CSCD) [2]	259. Na tāvatā dhammadharo, yāvatā bahu bhāsati; Yo ca appampi sutvāna, dhammaṃ kāyena passati; Sa ve dhammadharo hoti, yo dhammaṃ nappamajjati.
漢譯( 了參法師譯, 文言文版) [3]	二五九　不以多言故，彼為持法者。彼雖聞少分，但由身見法，於法不放逸，是名持法者。 [LChnFn19-03] 、 [MettFn19-03] 、 [NandFn19-02]
漢譯( 敬法法師譯, 白話文版) [4]	259 不只因為講得多，他就是精通法者；若人雖然聽聞少，卻能親自知見法，對法不放逸的人，才是真精通法者。
漢譯(周金言譯, 白話文版) [13]	經常說法的人，不一定就是精通佛法的人；雖然聽聞的佛法不多，但卻能心領神會，如法奉行的人，才是精通佛法的人。 (偈259)
漢譯(相當之古漢譯對應經典) [5]	法句經：奉持法者，不以多言，雖素少聞，身依法行，守道不忘，可謂奉法T4,568c 法句譬喻經：奉持法者，不以多言，雖素少聞，身依法行，守道不忘，是為奉法T4,597b 出曜經：所謂持法者，不必多誦習，若少有所聞，具足法身行，是謂持法人，以法自將養T4,643a 法集要頌經：所謂持法者，不必多誦習，若少有所聞，具足法身行T4,779b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	GARRULOUSNESS IS NOT A CHARACTERISTIC OF ONE WHO KNOWS THE DHAMMA One is not versed in the Dhamma merely because one speaks too much. He who hears little and sees the Dhamma mentally, [NāradaFn19-01] and who does not neglect the Dhamma, is, indeed, versed in the Dhamma.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	259. A man is not versed in Dhamma because he speaks much. He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	258-259 [ThaniSFn-V259] Simply talking a lot doesn't mean one is wise. Whoever's secure — no hostility, fear — is said to be wise. Simply talking a lot doesn't maintain the Dhamma. Whoever — although he's heard next to nothing — sees Dhamma through his body, is not heedless of Dhamma: he's one who maintains the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	259 He’s not a Dhamma specialist, The one who merely speechifies; But one, not lax, who learns a bit, Then Dhamma does he realise.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	259 A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.
英譯(Cited from DLMBS) [12]	DhP 259 One does not understand Dharma only because one speaks a lot. Who sees Dharma directly, after having heard even a little of it, and who does not neglect the Dharma, such a one does understand it. [DLMBSFn-V259]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 259

Dhammapada Dhp. 260
巴利原典 (PTS) [1]	260. Na tena thero hoti yenassa palitaṃ siro Paripakko vayo tassa moghajiṇṇo'ti vuccati.
巴利原典 (CSCD) [2]	260. Na tena thero so hoti [thero hoti (sī. syā.)], yenassa palitaṃ siro; Paripakko vayo tassa, ‘‘moghajiṇṇo’’ti vuccati.
漢譯( 了參法師譯, 文言文版) [3]	二六０　不因彼白頭，即得為長老。彼年齡虛熟，徒有長老名。 [LChnFn19-04] 、 [MettFn19-05]
漢譯( 敬法法師譯, 白話文版) [4]	260 他不會只是因為白了頭髮即是長老，僅只是年歲大的人稱為「白活到老」。
漢譯(周金言譯, 白話文版) [13]	長老 [dhp-a-260-note] ，不是因為頭髮灰白；只是年歲增長的人，不過「年齒徒長」而已。 (偈 260) 明白四聖諦與正法、不殺生、戒行具足、調伏欲望，去除煩惱的人才是真正的長老。 (偈 261)
漢譯(相當之古漢譯對應經典) [5]	法句經：所謂老者，不必年耆，形熟髮白，惷愚而已T4,568c 法句譬喻經：所謂老者，不以年耆，形熟髮白，惷愚而已T4,597a 出曜經：所謂長老，不以耆年，形熟髮白，惷愚而已T4,680a 法集要頌經：所謂長老者，不必以耆年，形熟鬢髮白，愚惷不知罪T4,782c 5. 增一：所謂長老者，未必剃鬚髮，雖復年齒長，不免於愚行T2,659c 6. 智度：所謂長老相，不必以年耆，形瘦鬚髮白，空老內無德T25,224b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	`GREY HAIR ALONE MAKES NOT A THERA HE IS A THERA WHO IS STAINLESS` He is not thereby an elder (thera [NāradaFn19-02] ) merely because his head is grey. Ripe is he in age. "Old-in-vain" is he called.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	260. A monk is not an elder because his head is gray. He is but ripe in age, and he is called one grown old in vain.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	260-261 A head of gray hairs doesn't mean one's an elder. Advanced in years, one's called an old fool. But one in whom there is truth, restraint, rectitude, gentleness, self-control — he's called an elder, his impurities disgorged, enlightened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	260 A monk’s not deemed ‘an Elder’ Through hair that’s turning grey. If he’s just matured in age, He’s deemed ‘matured-in-vain’.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	260 A man is not an elder because his head is grey; his age may be ripe, but he is called 'Old-in-vain.'
英譯(Cited from DLMBS) [12]	DhP 260 One is not to be called an Elder just because his head is gray. Such a person is of mature age and is called "grown old in vain". [DLMBSFn-V260]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 260

Dhammapada Dhp. 261
巴利原典 (PTS) [1]	261. Yamhi saccaṃ ca dhammo ca ahiṃsā saṃyamo damo Sa ve vantamalo dhīro thero iti pavuccati.
巴利原典 (CSCD) [2]	261. Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo; Sa ve vantamalo dhīro, ‘‘thero’’ iti [so theroti (syā. ka.)] pavuccati.
漢譯( 了參法師譯, 文言文版) [3]	二六一　於彼具真實，具法不殺生，節制並調伏，彼有智慧人。除滅諸垢穢，實名為長老。 [LChnFn19-05] 、 [LChnFn19-06] 、 [LChnFn19-07] 、 [LChnFn19-08] 、 [MettFn19-04] 、 [MettFn19-05]
漢譯( 敬法法師譯, 白話文版) [4]	261 於他有諦又有法 [CFFn19-01] 、無害有戒與自制，去除污垢 [CFFn19-02] 的賢者，他是所謂的長老。
漢譯(周金言譯, 白話文版) [13]	長老 [dhp-a-260-note] ，不是因為頭髮灰白；只是年歲增長的人，不過「年齒徒長」而已。 (偈 260) 明白四聖諦與正法、不殺生、戒行具足、調伏欲望，去除煩惱的人才是真正的長老。 (偈 261)
漢譯(相當之古漢譯對應經典) [5]	法句經：謂懷諦法，順調慈仁，明遠清潔，是為長老T4,568c 法句譬喻經：謂懷諦法，順調慈仁，明達清潔，是為長老T4,597a 出曜經：謂捨罪福，淨修梵行，明遠清潔，是謂長老T4,680a 法集要頌經：能知罪福者，身淨修梵行，明遠純清潔，是名為長老T4,782c 5. 增一：若有見諦法，無害於群萌，捨諸穢惡行，此名為長老T2,659c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	In whom are truth, [NāradaFn19-03] virtue, [NāradaFn19-04] harmlessness, restraint [NāradaFn19-05] and control, that wise man who is purged of impurities, [NāradaFn19-06] is, indeed, called an elder.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	261. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise — he is truly called an Elder.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	260-261 A head of gray hairs doesn't mean one's an elder. Advanced in years, one's called an old fool. But one in whom there is truth, restraint, rectitude, gentleness, self-control — he's called an elder, his impurities disgorged, enlightened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	261 The bhikkhu of goodness and honesty, Who’s peaceful, good-natured and tamed, Who’s resolute, purged of impurity, Is ‘Elder’ deservedly named.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	261 He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
英譯(Cited from DLMBS) [12]	DhP 261 In whom there is truth, Law, non-violence, restraint and self-control, he, the wise one who has discarded taints, is called "an Elder". [DLMBSFn-V261]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 261

Dhammapada Dhp. 262
巴利原典 (PTS) [1]	262. Na vākkaraṇamattena vaṇṇapokkharatāya vā Sādhurūpo naro hoti issukī maccharī saṭho.
巴利原典 (CSCD) [2]	262. Na vākkaraṇamattena, vaṇṇapokkharatāya vā; Sādhurūpo naro hoti, issukī maccharī saṭho.
漢譯( 了參法師譯, 文言文版) [3]	二六二　嫉慳虛偽者，雖以其辯才，或由相端嚴，不為善良人。 [LChnFn19-09] 、 [MettFn19-06]
漢譯( 敬法法師譯, 白話文版) [4]	262 嫉妒吝嗇狡猾的人，不會只因說話優雅，或者因為容貌美麗，就是心地善良的人。
漢譯(周金言譯, 白話文版) [13]	嫉妒、慳貪和虛偽的人，即使有辯才，相貌堂堂，也不是善良的人。 (偈 262) 連根拔除煩惱的智者，是真正善良的人。 (偈 263)
漢譯(相當之古漢譯對應經典) [5]	法句經：所謂端政，非色如花，慳嫉虛飾，言行有違T4,568c 法句譬喻經：所謂端正，非色如華，貪嫉虛飾，言行有違T4,597a 出曜經：不以柔和言，名稱有所至，人有善顏色，乃懷巧偽心T4,748b 法集要頌經：不以柔和言，名稱有所至，人有善顏色，乃懷巧偽心T4,793a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	`NOT BY HANDSOME APPEARANCE DOES ONE BECOME GOOD-NATURED GOOD-NATURED IS HE WHO HAS GIVEN UP JEALOUSY ETC.` Not by mere eloquence, nor by handsome appearance, does a man become good-natured, should he be jealous, selfish, and deceitful.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	262. Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	262-263 Not by suave conversation or lotus-like coloring does an envious, miserly cheat become an exemplary man. But one in whom this is cut through up- rooted wiped out — he's called exemplary, his aversion disgorged, intelligent.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	262 & 263 Not merely polished rhetoric, Nor features that are beauteous, Denote that someone’s excellent Who’s stingy, sly and envious. But, if these stains are quelled, If uprooted and expelled, Then, the sage who’s purged malevolence, Is correctly known as excellent.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	262 An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.
英譯(Cited from DLMBS) [12]	DhP 262 Not only by the act of speech or by beauty of complexion is a man respectable, if he is envious, selfish and deceitful. [DLMBSFn-V262]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 262

Dhammapada Dhp. 263
巴利原典 (PTS) [1]	263. Yassa ce taṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ Sa vantadoso medhāvī sādhurūpo'ti vuccati.
巴利原典 (CSCD) [2]	263. Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ; Sa vantadoso medhāvī, ‘‘sādhurūpo’’ti vuccati.
漢譯( 了參法師譯, 文言文版) [3]	二六三　若斬斷此（心），拔根及除滅，彼捨瞋智者，名為善良人。 [MettFn19-06]
漢譯( 敬法法師譯, 白話文版) [4]	263 若人已斷除根除、以及消滅該惡法，這已除穢的智者，稱為心地善良者。
漢譯(周金言譯, 白話文版) [13]	嫉妒、慳貪和虛偽的人，即使有辯才，相貌堂堂，也不是善良的人。 (偈 262) 連根拔除煩惱的智者，是真正善良的人。 (偈 263)
漢譯(相當之古漢譯對應經典) [5]	法句經：謂能捨惡，根原已斷，慧而無恚，是謂端政T4,569a 法句譬喻經：謂能捨惡，根原已斷，慧而無恚，是謂端正T4,597a 出曜經：有能斷是者，永拔其根本，智者除諸穢，乃名為善色T4,748c 法集要頌經：有能斷是者，永拔其根本，智者除諸穢，乃名為善色T4,793a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	But in whom these are wholly cut off, uprooted and extinct, that wise man who is purged of hatred, is, indeed, called good-natured.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred — that wise man is truly accomplished.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	262-263 Not by suave conversation or lotus-like coloring does an envious, miserly cheat become an exemplary man. But one in whom this is cut through up- rooted wiped out — he's called exemplary, his aversion disgorged, intelligent.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	262 & 263 Not merely polished rhetoric, Nor features that are beauteous, Denote that someone’s excellent Who’s stingy, sly and envious. But, if these stains are quelled, If uprooted and expelled, Then, the sage who’s purged malevolence, Is correctly known as excellent.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	263 He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.
英譯(Cited from DLMBS) [12]	DhP 263 And who has cut off, removed and destroyed by the rot such thinking, he, the wise one who has discarded hatred, is called "respectable". [DLMBSFn-V263]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 263

Dhammapada Dhp. 264
巴利原典 (PTS) [1]	264. Na muṇḍakena samaṇo abbato alikaṃ bhaṇaṃ Icchālobhasamāpanno samaṇo kiṃ bhavissati.
巴利原典 (CSCD) [2]	264. Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ; Icchālobhasamāpanno, samaṇo kiṃ bhavissati.
漢譯( 了參法師譯, 文言文版) [3]	二六四　若破戒妄語，削髮非沙門。充滿欲與貪，云何為沙門？ [NandFn19-03]
漢譯( 敬法法師譯, 白話文版) [4]	264 無戒說妄語的人，不因剃頭是沙門。充滿渴望貪欲者，怎麼會是個沙門？
漢譯(周金言譯, 白話文版) [13]	一個人即使剃除頭髮，但若破戒，妄語，仍不是比丘。充滿欲望和貪愛的人，怎麼可能是比丘呢？ (偈 264) 究竟息滅所有大小惡業的人，才是比丘。 (偈 265)
漢譯(相當之古漢譯對應經典) [5]	法句經：所謂沙門，非必除髮，妄語貪取，有欲如凡T4,569a 法句譬喻經：所謂沙門，不必除髮，妄語貪取，有欲如凡T4,597a 出曜經：所謂沙門，非必除髮，妄語貪取，有欲如凡T4,680b 法集要頌經：所謂沙門者，不必剃鬚髮，妄語多貪愛，有欲如凡夫T4,782c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	A SHAVEN HEAD DOES NOT MAKE ONE A MONK Not by a shaven head does an undisciplined man, [NāradaFn19-07] who utters lies, become a monk. How will one who is full of desire and greed be a monk?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	264. Not by shaven head does a man who is indisciplined and untruthful become a monk. How can he who is full of desire and greed be a monk?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	264-265 A shaven head doesn't mean a contemplative. The liar observing no duties, filled with greed & desire: what kind of contemplative's he? But whoever tunes out the dissonance of his evil qualities — large or small — in every way by bringing evil to consonance: he's called a contemplative.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	264 By shaving one’s head one is not a recluse. The shaveling who’s lawless, who utters untruths, Brimful of wishes, and laden with greed, How could such a one a recluse be, indeed?
英譯(Translated from the Pali by Friedrich Max Müller) [10]	264 Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?
英譯(Cited from DLMBS) [12]	DhP 264 One is not to be called a monk just because of his bald head, if one is immoral and speaking lies. How can someone who has desire and greed be called a monk? [DLMBSFn-V264]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 264

Dhammapada Dhp. 265
巴利原典 (PTS) [1]	265. Yo ca sameti pāpāni aṇuṃ thūlāni sabbaso Samitattā hi pāpānaṃ samaṇo'ti pavuccati.
巴利原典 (CSCD) [2]	265. Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso; Samitattā hi pāpānaṃ, ‘‘samaṇo’’ti pavuccati.
漢譯( 了參法師譯, 文言文版) [3]	二六五　彼息滅諸惡──無論大與小，因息滅諸惡，故名為沙門。 [NandFn19-03]
漢譯( 敬法法師譯, 白話文版) [4]	265 已平息一切大小惡的人，因為自己已平息諸惡而稱為沙門。
漢譯(周金言譯, 白話文版) [13]	一個人即使剃除頭髮，但若破戒，妄語，仍不是比丘。充滿欲望和貪愛的人，怎麼可能是比丘呢？ (偈 264) 究竟息滅所有大小惡業的人，才是比丘。 (偈 265)
漢譯(相當之古漢譯對應經典) [5]	法句經：謂能止惡，恢廓弘道，息心滅意，是為沙門T4,569a 法句譬喻經：謂能止惡，恢廓弘道，息心滅意，是謂沙門T4,597b 出曜經：所謂沙門，恢廓弘道，息心滅意，麤結不興T4,680c 法集要頌經：所言沙門者，息心滅意想，穢垢盡消除，故說為出家T4,783a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	HE IS A MONK WHO HAS OVERCOME EVIL He who wholly subdues evil deeds both small and great is called a monk because he has overcome all evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	265. He who wholly subdues evil both small and great is called a monk, because he has overcome all evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	264-265 [ThaniSFn-V265] A shaven head doesn't mean a contemplative. The liar observing no duties, filled with greed & desire: what kind of contemplative's he? But whoever tunes out the dissonance of his evil qualities — large or small — in every way by bringing evil to consonance: he's called a contemplative.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	265 With the eradication of all forms of evil conduct, either gross or subtle, one becomes truly an ascetic.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	265 He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.
英譯(Cited from DLMBS) [12]	DhP 265 Who conquers evil thoroughly, be it small or big, one is called a monk because of having conquered all evils. [DLMBSFn-V265]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 265

Dhammapada Dhp. 266
巴利原典 (PTS) [1]	266. Na tena bhikkhū hoti yāvatā bhikkhate pare Vissaṃ dhammaṃ samādāya bhikkhu hoti na tāvatā.
巴利原典 (CSCD) [2]	266. Na tena bhikkhu so hoti, yāvatā bhikkhate pare; Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.
漢譯( 了參法師譯, 文言文版) [3]	二六六　僅向他行乞，不即是比丘。行宗教法儀，亦不為比丘。 [NandFn19-04]
漢譯( 敬法法師譯, 白話文版) [4]	266 他不會只是因為向別人乞食就是比丘。他不會只因為奉行肉腥法而成為比丘。 [CFFn19-03]
漢譯(周金言譯, 白話文版) [13]	只知向人乞討的人不是比丘， [dhp-a-266-note] 只有持戒的人才是比丘, 而不是只知向人乞討的人。 (偈266) 超越善惡業，勤修梵行，生活中奉行戒定慧的人才是真正的比丘。 [dhp-a-267-note] (偈267)
漢譯(相當之古漢譯對應經典) [5]	法句經：所謂比丘，非時乞食，邪行婬彼，稱名而已T4,569a 法句譬喻經：所謂比丘，非持乞食，邪行望彼，求名而已T4,597b 3. 雜含：所謂比丘者，非但以乞食，受持在家法，是何名比丘？T2,27a 4. 別雜：不必從他乞，得名為比丘，雖具在家法，正修於梵行T2,466b 5. 婆須蜜：彼不為比丘，從彼乞求者，受取屋舍法，如是非比丘T28,803b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	`ONE DOES NOT BECOME A BHIKKHU MERELY BY BEGGING HE WHO IS HOLY IS CALLED A BHIKKHU` He is not thereby a bhikkhu [NāradaFn19-08] merely because he begs from others; by following the whole code (of morality [NāradaFn19-09] ) one certainly becomes a bhikkhu and not (merely) by such begging.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	266. He is not a monk just because he lives on others' alms. Not by adopting outward form does one become a true monk.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	266-267 Begging from others doesn't mean one's a monk. As long as one follows householders' ways, one is no monk at all. But whoever puts aside both merit & evil and, living the chaste life, judiciously goes through the world: he's called a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	266 A bhikkhu is one who commits To the whole of the training, not bits. [VaradoFn-V266] Those people could never be said True bhikkhus to be, who just beg.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	266 A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.
英譯(Cited from DLMBS) [12]	DhP 266 One is not a monk because one begs almsfood from others. If one follows the life of a householder, one is not a monk because of that. [DLMBSFn-V266]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 266

Dhammapada Dhp. 267
巴利原典 (PTS) [1]	267. Yo'dha puññca pāpañca bāhetvā brahmacariyavā Saṅkhāya loke carati sa ce bhikkhū'ti vuccati.
巴利原典 (CSCD) [2]	267. Yodha puññañca pāpañca, bāhetvā brahmacariyavā [brahmacariyaṃ (ka.)]; Saṅkhāya loke carati, sa ve ‘‘bhikkhū’’ti vuccati.
漢譯( 了參法師譯, 文言文版) [3]	二六七　僅捨善與惡，修於梵行者，以知住此世，彼實名比丘。 [LChnFn19-10] 、 [MettFn19-07] 、 [NandFn19-04]
漢譯( 敬法法師譯, 白話文版) [4]	267 若人於此教法中，已捨善惡具梵行、了知蘊世間過活，此人實稱為比丘。
漢譯(周金言譯, 白話文版) [13]	只知向人乞討的人不是比丘， [dhp-a-266-note] 只有持戒的人才是比丘, 而不是只知向人乞討的人。 (偈266) 超越善惡業，勤修梵行，生活中奉行戒定慧的人才是真正的比丘。 [dhp-a-267-note] (偈267)
漢譯(相當之古漢譯對應經典) [5]	法句經：謂捨罪福，淨修梵行，慧能破惡，是為比丘T4,569a 法句譬喻經：謂捨罪業，淨修梵行，慧能破惡，是為比丘T4,597b 出曜經：謂捨罪福，淨修梵行，明遠清潔，是謂長老T4,680a 4. 雜含：於功德過惡，俱離修正行，其心無所畏，是則名比丘T2,27a 5. 別雜：福果及惡報，俱斷無相著，乾竭諸有結，是名比丘法T2,466b 6. 婆須蜜：若有福有惡，除去修梵行，練滅受不起，彼謂之比丘T28,803b 7. 智度：能捨罪福果，精進行梵行，已離一切法，是名為長老T25,224b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Herein he who has transcended both good and evil, whose conduct is sublime, who lives with understanding in this world, he, indeed, is called a bhikkhu.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	267. Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world — he is truly called a monk.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	266-267 Begging from others doesn't mean one's a monk. As long as one follows householders' ways, one is no monk at all. But whoever puts aside both merit & evil and, living the chaste life, judiciously goes through the world: he's called a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	267 He who has rejected both merit and evil, who lives in the world with a careful attitude, faring the holy life, should certainly be called a monk.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	267 He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
英譯(Cited from DLMBS) [12]	DhP 267 Who has warded off both good and evil here, leading a holy life, walks through the world understanding it, he is called "a monk". [DLMBSFn-V267]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 267

Dhammapada Dhp. 268
巴利原典 (PTS) [1]	268. Na monena muni hoti mūḷharūpo aviddasu Yo ca tulaṃ'va paggayha varamādāya paṇḍito.
巴利原典 (CSCD) [2]	268. Na monena munī hoti, mūḷharūpo aviddasu; Yo ca tulaṃva paggayha, varamādāya paṇḍito.
漢譯( 了參法師譯, 文言文版) [3]	二六八　愚昧無知者，不以默然故，而名為牟尼。智者如權衡。 [LChnFn19-11] 、 [MettFn19-08] 、 [MettFn19-10]
漢譯( 敬法法師譯, 白話文版) [4]	268-269 愚痴且無智的人，不因沉默是牟尼。猶如持秤（衡量後），智者選取最上的，捨棄種種邪惡的，因此了知是牟尼。了知兩種世間者，因此被稱為牟尼。 [CFFn19-04]
漢譯(周金言譯, 白話文版) [13]	愚癡無明的人雖然默默不語，仍然不是牟尼（智者），智者如同手拿天平的人，受持善法而捨棄惡法，是真正的智者。也因此，是明瞭內外五蘊的智者。 (偈268/269)
漢譯(相當之古漢譯對應經典) [5]	法句經：所謂仁明，非口不言，用心不淨，外順而已T4,569a 法句譬喻經：所謂仁明，非口所言，用心不精，外順而已T4,597b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	`SILENCE ALONE DOES NOT MAKE A SAGE BY SUPPRESSING EVIL ONE BECOMES A SAGE` Not by silence (alone) does he who is dull and ignorant become a sage; but that wise man who, as if holding a pair of scales, embraces the best [NāradaFn19-10] and shuns evil, is indeed a sage.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	268. Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale accepts only the good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	268-269 [ThaniSFn-V268-269] Not by silence does someone confused & unknowing turn into a sage. But whoever — wise, as if holding the scales, taking the excellent — rejects evil deeds: he is a sage, that's how he's a sage. Whoever can weigh both sides of the world: that's how he's called a sage.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	268 An ignorant man, and misguided, No wisdom will gain by mere silence. A sage is like someone Who, using some scales, Singles out what is good, having weighed it.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
英譯(Cited from DLMBS) [12]	DhP 268 One is not a sage by keeping a vow of silence, if he is deluded and ignorant. Who accepts only the best, as if holding a scale, is a wise man. [DLMBSFn-V268]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 268

Dhammapada Dhp. 269
巴利原典 (PTS) [1]	269. Pāpāni parivajjeti sa manī tena so muni Yo munāti ubho loke muni tena pavuccati.
巴利原典 (CSCD) [2]	269. Pāpāni parivajjeti, sa munī tena so muni; Yo munāti ubho loke, ‘‘muni’’ tena pavuccati.
漢譯( 了參法師譯, 文言文版) [3]	二六九捨惡取其善，乃得為牟尼。彼知於兩界，故稱為牟尼。 [LChnFn19-12] 、 [MettFn19-09] 、 [MettFn19-10]
漢譯( 敬法法師譯, 白話文版) [4]	268-269 愚痴且無智的人，不因沉默是牟尼。猶如持秤（衡量後），智者選取最上的，捨棄種種邪惡的，因此了知是牟尼。了知兩種世間者，因此被稱為牟尼。 [CFFn19-04]
漢譯(周金言譯, 白話文版) [13]	愚癡無明的人雖然默默不語，仍然不是牟尼（智者），智者如同手拿天平的人，受持善法而捨棄惡法，是真正的智者。也因此，是明瞭內外五蘊的智者。 (偈268/269)
漢譯(相當之古漢譯對應經典) [5]	法句經：謂心無為，內行清虛，此彼寂滅，是為仁明T4,569a 法句譬喻經：謂心無為，內行清虛，此彼寂滅，是為仁明T4,597b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	For that reason [NāradaFn19-11] he is a sage. He who understands, both worlds [NāradaFn19-12] is, therefore, called a sage.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	269. The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	268-269 [ThaniSFn-V268-269] Not by silence does someone confused & unknowing turn into a sage. But whoever — wise, as if holding the scales, taking the excellent — rejects evil deeds: he is a sage, that's how he's a sage. Whoever can weigh both sides of the world: that's how he's called a sage.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	269 A sage shuns evil, and has fathomed all worlds; for these reasons, he is called a sage.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
英譯(Cited from DLMBS) [12]	DhP 269 The sage who avoids evil is called a sage because of that. One, who understands both worlds, is called a sage on account of that. [DLMBSFn-V269]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 269

Dhammapada Dhp. 270
巴利原典 (PTS) [1]	270. Na tena ariyo hoti yena pāṇāni hiṃsati Ahiṃsā sabbapāṇānaṃ ariyo'ti pavuccati.
巴利原典 (CSCD) [2]	270. Na tena ariyo hoti, yena pāṇāni hiṃsati; Ahiṃsā sabbapāṇānaṃ, ‘‘ariyo’’ti pavuccati.
漢譯( 了參法師譯, 文言文版) [3]	二七０　彼人非聖賢，以其殺生故。不害諸眾生，是名為聖者。 [NandFn19-05]
漢譯( 敬法法師譯, 白話文版) [4]	270 他不會因為傷害生命而成聖人；不會傷害一切生命者才是聖人。
漢譯(周金言譯, 白話文版) [13]	殺生的人不是聖者，不害有情眾生的人，才是聖者。 (偈270)
漢譯(相當之古漢譯對應經典) [5]	法句經：所謂有道，非救一物，普濟天下，無害為道T4,569a 法句譬喻經：所謂有道，非救一物，普濟天下，無害無道T4,597b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	BY HARMLESSNESS ONE BECOMES A NOBLE (ARIYA) He is not therefore an Ariya (Noble) in that he harms living beings; through his harmlessness towards all living beings is he called an Ariya (Noble).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	270. He is not noble who injures living beings. He is called noble because he is harmless towards all living beings.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	270 Not by harming life does one become noble. One is termed noble for being gentle to all living things.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	270 Saints are not those who show creatures barbarity; Rather, who show all-embracing humanity.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	270 A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
英譯(Cited from DLMBS) [12]	DhP 270 One is not to be called Noble if he hurts living beings. Because of non-violence towards all living beings is one called "Noble". [DLMBSFn-V270]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 270

Dhammapada Dhp. 271
巴利原典 (PTS) [1]	271. Na sīlabbatamattena bāhusaccena vā pana Atha vā samādhilābhena vivicca sayanena vā.
巴利原典 (CSCD) [2]	271. Na sīlabbatamattena, bāhusaccena vā pana; Atha vā samādhilābhena, vivittasayanena vā.
漢譯( 了參法師譯, 文言文版) [3]	二七一　不以戒律行，或由於多聞，或由證三昧，或由於獨居。 [LChnFn19-13] 、 [LChnFn19-14] 、 [LChnFn19-15] 、 [LChnFn19-16] 、 [NandFn19-06]
漢譯( 敬法法師譯, 白話文版) [4]	271-272 比丘不可只因為有戒行、或多聞、或得定、或獨處、或知「我得享凡夫享受不到的出離樂 [CFFn19-05] 」而感到滿足，而不（致力於）達到滅盡諸漏。
漢譯(周金言譯, 白話文版) [13]	比丘！尚未證得阿羅漢果之前，千萬不可因持戒、苦行、多聞、證禪定、獨居僻靜處，或因為「我享受凡夫所不能的出家樂。」而心生滿足。 (偈 271/ 272)
漢譯(相當之古漢譯對應經典) [5]	法句經：戒眾不言，我行多誠，得定意者，要由閉損T4,569a 出曜經：不以持戒力，及以多聞義，正使得定慧，不著於文飾T4,767a 法集要頌經：不以持戒力，及以多聞義，正使得定意，不著於文飾T4,797a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	A BHIKKHU SHOULD NOT BE CONTENTED UNTIL HE DESTROYS ALL PASSIONS 271-272. Not only by mere morality and austerities, [NāradaFn19-13] nor again by much learning, [NāradaFn19-14] nor even by developing mental concentration, nor by secluded lodging, (thinking) "I enjoy the bliss of renunciation not resorted to by the worldling" [NāradaFn19-15] (not with these) should you, O bhikkhu, rest content [NāradaFn19-16] without reaching the extinction of the corruptions. [NāradaFn19-17]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	271-272. Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling" should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	271-272 [ThaniSFn-V271-272] Monk, don't on account of your precepts & practices, great erudition, concentration attainments, secluded dwelling, or the thought, 'I touch the renunciate ease that run-of-the-mill people don't know': ever let yourself get complacent when the ending of effluents is still unattained.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	271 & 272 Not merely possessing much knowledge, And precepts and practices honoured, In solitary dwellings residing, In jhanic absorption abiding, Then, proud of the bliss that you’ve gained, By the people at large unattained: Not merely from this get complacent, With asavas short of effacement.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
英譯(Cited from DLMBS) [12]	DhP 271 Not by mere rules and rituals, nor by great knowledge, nor by attaining concentration, nor by having a solitary dwelling, [continued in DhP 272] [DLMBSFn-V271]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 271

Dhammapada Dhp. 272
巴利原典 (PTS) [1]	272. Phusāmi nekkhammasukhaṃ aputhujjanasevitaṃ Bhikkhu vissāsamāpādi appatto āsavakkhayaṃ. Dhammaṭṭhavaggo ekūnavīsatimo.
巴利原典 (CSCD) [2]	272. Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ; Bhikkhu vissāsamāpādi, appatto āsavakkhayaṃ. Dhammaṭṭhavaggo ekūnavīsatimo niṭṭhito.
漢譯( 了參法師譯, 文言文版) [3]	二七二　謂『受出家樂，非凡夫所能』。汝等漏未盡，莫生保信想！ [LChnFn19-17] 、 [MettFn19-11] 、 [MettFn19-12] 、 [NandFn19-06] 法住品第十九竟
漢譯( 敬法法師譯, 白話文版) [4]	271-272 比丘不可只因為有戒行、或多聞、或得定、或獨處、或知「我得享凡夫享受不到的出離樂 [CFFn19-05] 」而感到滿足，而不（致力於）達到滅盡諸漏。住於法品第十九完畢
漢譯(周金言譯, 白話文版) [13]	比丘！尚未證得阿羅漢果之前，千萬不可因持戒、苦行、多聞、證禪定、獨居僻靜處，或因為「我享受凡夫所不能的出家樂。」而心生滿足。 (偈 271/ 272)
漢譯(相當之古漢譯對應經典) [5]	法句經：意解求安，莫習凡人，使結未盡，莫能得脫T4,569a 出曜經：比丘有所持，盡於無漏行T4,767a 法集要頌經：苾芻有所倚，盡於無漏行T4,797a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	271-272. Not only by mere morality and austerities, [NāradaFn19-13] nor again by much learning, [NāradaFn19-14] nor even by developing mental concentration, nor by secluded lodging, (thinking) "I enjoy the bliss of renunciation not resorted to by the worldling" [NāradaFn19-15] (not with these) should you, O bhikkhu, rest content [NāradaFn19-16] without reaching the extinction of the corruptions. [NāradaFn19-17]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	271-272. Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling" should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	271-272 [ThaniSFn-V271-272] Monk, don't on account of your precepts & practices, great erudition, concentration attainments, secluded dwelling, or the thought, 'I touch the renunciate ease that run-of-the-mill people don't know': ever let yourself get complacent when the ending of effluents is still unattained.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	271 & 272 Not merely possessing much knowledge, And precepts and practices honoured, In solitary dwellings residing, In jhanic absorption abiding, Then, proud of the bliss that you’ve gained, By the people at large unattained: Not merely from this get complacent, With asavas short of effacement.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
英譯(Cited from DLMBS) [12]	DhP 272 [continued from DhP 271] nor by thinking "I am experiencing the pleasure of renunciation, which is not practiced by ordinary people", do, o monk, get content, if you have not attained dissolution of taints. [DLMBSFn-V272]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　十九：法住品 Dhp. 272

備註：

[1]	(1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔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) 〔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)

〔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) 〔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)

〔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：

《法句經》校勘與標點，2014。

〔大正新脩大藏經第四冊 No. 210《法句經》； 尊者法救 撰　吳天竺沙門** 維祇難** 等譯：卷上、卷下〕(CBETA)
《法句譬喻經》校勘與標點，2014。

大正新脩大藏經第四冊 No. 211《法句譬喻經》；晉世沙門法炬共法立譯：卷第一、卷第二、卷第三、卷第四 (CBETA)
《出曜經》校勘與標點，2014。

〔大正新脩大藏經第四冊 No. 212《出曜經》；姚秦涼州沙門 竺佛念 譯：卷第一、卷第二、卷第三、..., 、..., 、..., 、卷第二十八、卷第二十九、卷第三十〕(CBETA)
《法集要頌經》校勘、標點與 Udānavarga 偈頌對照表，2014。

〔大正新脩大藏經第四冊 No. 213《法集要頌經》：卷第一、卷第二、卷第三、卷第四〕(CBETA) ( 尊者法救 集，西天中印度惹爛馱囉國密林寺三藏明教大師賜紫沙門臣 天息災 奉　詔譯

[6]	(1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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）

[LChnFn19-01]

〔註19-01〕「法住」（Dharmattha）乃依法而行，安住於奉之意。亦可譯為「奉法」。

[LChnFn19-02]

〔註19-02〕「鹵莽」（Sahasa）含有急躁、草率、獨斷之意。這裡是說受貪瞋癡及怖畏所影響的不正確觀念。

[LChnFn19-03]

〔註19-03〕「由身」（Kayena）原註釋為「由名身」（Namakayena）。巴利文中分五蘊為二類：

一、名身（Namakaya），即名蘊－－僅指受想行識四蘊而言；

二、色身（Rupakaya），僅指色蘊而言。故「身見法」即心見法－－內自證於法不由他悟－－之意。

[LChnFn19-04]

〔註19-04〕「長老」（Thera）本為受比丘戒十年以上的尊稱。但實重於久修實證，否則徒有長老的空名而已。

〔註19-05〕指四諦。

〔註19-06〕指四果、四向及涅槃。

〔註19-07〕指一切戒律。

〔註19-08〕特別調伏眼耳鼻舌身五根說的。

〔註19-09〕下二頌連貫。

〔註19-10〕知戒知定知慧。

〔註19-11〕下二頌連貫。

〔註19-12〕內界和外界。

〔註19-13〕下二頌連貫。

〔註19-14〕「戒律」指別解脫律儀戒，根律儀戒，活命遍淨戒及資具依止戒。「行」指十二支頭陀（Dhutanga）行。

[LChnFn19-15]

〔註19-15〕多學三藏（Tipitaka）。

[LChnFn19-16]

〔註19-16〕原文vivicca-sayanena直譯「以獨臥」。

[LChnFn19-17]

〔註19-17〕原文 vissasam apadi 是結合的句子，即等於 vissasamma apadi 直譯為「莫生信賴」。各英譯本多作「莫生滿足想」。

[CFFn19-01]

〔敬法法師註19-01〕 42 註：「諦」是指四聖諦；「法」是指四道、四果與涅槃九種出世間法。

[CFFn19-02]

〔敬法法師註19-02〕 43 註釋： 去除污垢 ：以道智去除污垢。

[CFFn19-03]

〔敬法法師註19-03〕 44 註釋：「肉腥」（vissaṁ）：惡法，接受像肉腥的身業等法來過活的不名為比丘。

[CFFn19-04]

(1, 2) 〔敬法法師註19-04〕 45 註：在此「最上」（varaṁ）是指戒、定、慧、解脫、解脫智見。「 兩種世間 」（ubho loke）是指內外五蘊。

[CFFn19-05]

(1, 2) 〔敬法法師註19-05〕 46 註釋： 出離樂 （nekkhammasukhaṁ）是指阿那含樂。

[MettFn19-01]

〔明法尊者註19-01〕法住：dhammaṭṭha，依法奉行，或說「奉法」。

[MettFn19-02]

〔明法尊者註19-02〕六位(為一群的)比丘，總是在齋堂遊走惹事生非，在某日用過餐，什麽類型？

PS: 請參《法句經故事集》，十九～二、愚人才會騷擾別人 (偈 258)。

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〔明法尊者註19-03〕 身見法 ：指心見法，自證知法，不由他而悟。

[MettFn19-04]

〔明法尊者註19-04〕具法：具足正法與戒律。

[MettFn19-05]

(1, 2)

〔明法尊者註19-05〕有一天，約三十位阿蘭若比丘前來向佛陀頂禮。佛陀明白他們證得阿羅漢果的機緣已經成熟，就問他們︰「你們進來的時候，有沒有看見一位上座？」他們說︰「沒有看見。」「你們怎麼沒有看見？」「大德！我們看見一位沙彌。」「他不是沙彌，是上座吧？」「大德！他是很小的。」佛陀說：「諸比丘！他不是沙彌，而是上座。我不因為人的歲數大就稱他作上座，任何人究竟明白四聖諦，而且不傷害別人，才是上座。」

PS: 請參《法句經故事集》，十九～四、年齡不是判斷的標準 (偈 260~261)。

[MettFn19-06]

(1, 2)

〔明法尊者註19-06〕有些比丘羨慕資深比丘享受年輕比丘和沙彌的服務，他們也希望有這種待遇，請求佛陀允准他們也可以作指導，以便有這種待遇。佛陀知道他們的動機，斷然拒絕。

(Dhp. 263 cp. Dhp. 250)

PS: 請參《法句經故事集》，十九～五、虛張聲勢 (偈 262~263)。

[MettFn19-07]

〔明法尊者註19-07〕 以知住此世 ：即了知地行於這(五蘊)世間。知：saṅkhāya(考量)。 (Dhp. 266~267 cf. S.7.20./I,182; 《雜阿含97經》，《別譯雜阿含263經》)

[MettFn19-08]

〔明法尊者註19-08〕 智者如權衡 ︰智者如持秤般捨惡而取最上(varam指戒.定.慧)。

[MettFn19-09]

〔明法尊者註19-09〕兩界：Ubho loke，兩種世間，指內.外五蘊。內五蘊指自己的五蘊；外五蘊指其他眾生的五蘊。

[MettFn19-10]

(1, 2)

〔明法尊者註19-10〕苦行者在接受供養後，會對布施者說些賜福的話，如：「願你們遠離危險，祝你們興旺，財源滾滾來，願你們長命百歲。」而比丘在接受供養之後，卻默默不語。佛陀證悟以後的前二十年，他們是如此。當時的人就說：「苦行者祝福我們，而敬愛的比丘卻什麼也沒說。」比丘向佛陀反應這件事，佛陀從此要比丘在接受供養後，也要說適如其分的祝福。

PS: 請參《法句經故事集》，十九～八、沉默不代表智慧 (偈 268~269)。

[MettFn19-11]

〔明法尊者註19-11〕 出家樂 ：nekkhamasukham出離樂。

[MettFn19-12]

〔明法尊者註19-12〕 保信想 ：vissāsamāpādi= vissāsamma āpādi，莫生信賴。

[dhp-a-260-note]

(1, 2) Nanda 補註：thera: 「長老」或譯「上座」。

[dhp-a-266-note]

(1, 2) 「比丘」字面的意義是“乞討的人”，但比丘並不乞討，比丘只是靜靜地站在門口化緣。人們布施什麼，比丘就吃什麼。

[dhp-a-267-note]

(1, 2) 只知化緣，而不持守全部比丘戒律的人，不可稱之為比丘。

[NāradaFn19-01]

(Ven. Nārada 19-01) Kāyena - that is, nāmakāyena, through the mental body, or, in other words, through self-realization.

[NāradaFn19-02]

(Ven. Nārada 19-02) Thera - a term applied to those bhikkhus who have counted at least ten years in the Order from the date of their higher ordination. Thera, literally, means one who is firm or stable.

[NāradaFn19-03]

(Ven. Nārada 19-03) Saccaṃ - the four noble truths.

[NāradaFn19-04]

(Ven. Nārada 19-04) Dhammo - the nine supramundane states.

[NāradaFn19-05]

(Ven. Nārada 19-05) Saññamo - morality and sense-restraint.

[NāradaFn19-06]

(Ven. Nārada 19-06) By means of the four Paths.

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(Ven. Nārada 19-07) He who does not practise higher morality (sīla) and austerities (dhutāṅga).

[NāradaFn19-08]

(Ven. Nārada 19-08) Bhikkhu, literally, means "he who begs" but bhikkhus do not beg. They silently stand at the door for alms. They live on what is spontaneously given by the supporters. See note on v. 31.

[NāradaFn19-09]

(Ven. Nārada 19-09) Vissaṃ dhammaṃ = visamaṃ dhammaṃ, vissaṃ gandhaṃ vā kāyakammādikaṃ dhammaṃ (Commentary). Vissaṃ has two meanings (1) whole or all, and (2) bad smell. The Commentary gives only the latter in this case.

"He is not a mendicant simply because he begs others (for alms). He who adopts the whole law is a mendicant, not he who adopts only a part". Radhakrishnan.

The context makes the verse clear. The brahmin who had adopted the ascetic life claimed the right to be called a bhikkhu simply because he begged his food as is the custom of the disciples of the Buddha although he did not observe the other practices of a bhikkhu.

Vissaṃ dhammaṃ could therefore be interpreted as "the whole code of morality pertaining to the life of a bhikkhu".

[NāradaFn19-10]

(Ven. Nārada 19-10) Such as morality, concentration, wisdom, etc.

[NāradaFn19-11]

(Ven. Nārada 19-11) That is, for having embraced the best and abandoned evil.

[NāradaFn19-12]

(Ven. Nārada 19-12) Internal and external Aggregates.

[NāradaFn19-13]

(1, 2) (Ven. Nārada 19-13) The four kinds of higher morality observed by bhikkhus and the thirteen kinds of higher ascetic practices (dhutāṅga) (Commentary).

[NāradaFn19-14]

(1, 2) (Ven. Nārada 19-14) That is, the Tipitaka (Commentary).

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(1, 2) (Ven. Nārada 19-15) Anāgāmi stage (Commentary).

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(1, 2) (Ven. Nārada 19-16) Faith in existence (Commentary). "Have a care", Mrs. Rhys Davids.

[NāradaFn19-17]

(1, 2) (Ven. Nārada 19-17) That is, Arahantship.

[ThaniSFn-V256-257]

(1, 2) (Ven. Thanissaro V. 256-257) The sense of the verse, confirmed by DhpA, suggests that the Pali word dhammattho means "judge." This, in fact, is the theme tying together the verses in this chapter. The duty of a judge is to correctly determine attha, a word that denotes both "meaning" and "judgment," these two senses of the word being connected by the fact that the judge must interpret the meanings of words used in rules and principles to see how they correctly apply to the particulars of a case so that he can pass a correct verdict. The remaining verses in this chapter give examples of interpreting attha in an appropriate way.

[ThaniSFn-V259]

(Ven. Thanissaro V. 259) "Sees Dhamma through his body": The more common expression in the Pali Canon (e.g., in AN 6.46 and AN 9.45) is to touch Dhamma through or with the body (phusati or phassati, "he touches," rather than passati, "he sees"). The Sanskrit recensions and the Patna Dhp all support the reading, "he would touch," but all Pali recensions are unanimous in the reading, "he sees." Some scholars regard this latter reading as a corruption of the verse; I personally find it a more striking image than the common expression.

[ThaniSFn-V265]

(Ven. Thanissaro V. 265) This verse plays with a number of nouns and verbs related to the adjective sama, which means "even," "equal," "on pitch," or "in tune." Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and acts. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments, for good. Thus in Pali, samana, or contemplative, also means a person who is in tune with the principles of rightness and truth inherent in nature. Here and in 388, I've attempted to give a hint of these implications by associating the word "contemplative" with "consonance."

[ThaniSFn-V268-269]

(1, 2) (Ven. Thanissaro V. 268-269) This verse contains the Buddhist refutation of the idea that "those who know don't speak, those who speak don't know." For another refutation of the same idea, see DN 12. In Vedic times, a sage (muni) was a person who took a vow of silence (mona) and was supposed to gain special knowledge as a result. The Buddhists adopted the term muni, but redefined it to show how true knowledge was attained and how it expressed itself in the sage's actions. For a fuller portrait of the ideal Buddhist sage, see AN 3.23 and Sn 1.12.

[ThaniSFn-V271-272]

(1, 2) (Ven. Thanissaro V. 271-272) This verse has what seems to be a rare construction, in which na + instrumental nouns + a verb in the aorist tense gives the force of a prohibitive ("Don't, on account of x, do y"). "The renunciate ease that run-of-the-mill people don't know," according to DhpA, is the state of non-returning, the third of the four stages of Awakening (see note 22). Because non-returners are still attached to subtle states of becoming on the level of form and formlessness, DhpA drives home the message that even non-returners should not be complacent by paraphrasing a passage from AN 1 (202 in the Thai edition; at the end of Chapter 19 in the PTS edition) that reads, "Just as even a small amount of excrement is foul-smelling, in the same way I do not praise even a small amount of becoming, even for the extent of a fingersnap."

[VaradoFn-V266]

(Ven. Varado V.266) Verse 266: "A bhikkhu is one who commits/ To the whole of the training, not bits" (vissaṃ dhammaṃ samādāya bhikkhu hoti na tāvatā). PED (vissaṃ): all, every, entire.

[DLMBSFn-V256]

(DLMBS Commentary V256) Some monks were returning from Sāvatthi after their almsround. Because there was a heavy rain, they took a shelter in a hall of justice. While there, they observed the judges deciding the cases very quickly after having taken bribes.

The monks later reported the matter to the Buddha who told them this verse (and the following one, DhP 257).

[DLMBSFn-V257]

(DLMBS Commentary V257) The story for this verse is identical with the one for the previous verse (DhP 257).

It is very easy to judge others, to point out others' mistakes or bad qualities. Therefore we have to be very thorough when we have to judge others. We have to listen to every possible point of view; we have to look at the problem from all angles. Only then can we be able to judge according to truth and we can call ourselves "righteous".

[DLMBSFn-V258]

(DLMBS Commentary V258) A group of monks always caused troubles in the monastery. Wherever they went, some problems occurred. Once they boasted in front of some novices, saying only they were wise and intelligent.

When the Buddha heard about this, he replied with this verse, saying that one should not be called wise only because one talks a lot. Only one who is peaceful and free from hate can be called wise.

[DLMBSFn-V259]

(DLMBS Commentary V259) A monk named Ekudāna lived alone in the forest. He knew by heart only one verse of the Dharma, but he fully understood its meaning. Whenever he would recite the verse, the guardian spirits of the forest would applaud.

At one occasion, two learned monks with many disciples came to that place. They asked Ekudāna of there were many beings that wished to learn the Dharma. Ekudāna told them about the spirits applauding every time the Dharma was spoken. The two monks they took turns preaching the Dharma but when they finished, the guardian spirits did not applaud at all. Therefore they started to doubt Ekudāna’s words. But Ekudāna simply recited the verse he knew and immediately the spirits started to applaud.

The two monks returned to Sāvatthi and reported the matter to Buddha. The Buddha replied with this verse, saying that in understanding the Dharma, quality is much more important than quantity. To remember only one verse, but understanding it fully is far better than remembering all the Buddha’s words but not actually grasping their meaning.

[DLMBSFn-V260]

(DLMBS Commentary V260) A group of monks came to see the Buddha. Because he knew they were very close to attaining the Awakenment, he asked them if they had seen an Elder just entering the room. The monks replied they did not see an Elder, only a young novice. The Buddha replied that this monk was actually not a novice, but an Elder. He further told them this verse (and the following one, DhP 261).

The monks all attained the Arahantship.

[DLMBSFn-V261]

(DLMBS Commentary V261) The story for this verse is identical with the one for the previous verse (DhP 260).

Wisdom cannot be measured by age. One who is old is not necessarily wise. Sometimes a young person can be far wiser than somebody old. To grow old is not a virtue demanding automatic respect. We should save our respect for those who deserve it. People, who understand the Buddha's teaching deeply, and act accordingly, are to be respected, be they young or old.

[DLMBSFn-V262]

(DLMBS Commentary V262) The elder monks usually had some young novices as their students. It was custom that these novices would attend on their teachers, wash their robes, get water for them to drink and other small services. Some monks who had no students started to envy these elders. So they suggested to the Buddha that the novices should have more teachers to receive more guidance. Of course, the Buddha knew their real motive (to get some work done by the novices) so he refused this. He further admonished the monks by this verse (and the following one, DhP 263).

[DLMBSFn-V263]

(DLMBS Commentary V263) The story for this verse is identical with the one for the previous verse (DhP 262).

One, who wants to be respected, should discard all the impurities and clean one's mind. It is not possible to be envious, hating and selfish and expect others to respect us. To try to hide it away under the mask of nice words and smiling face maybe can fool somebody, but only for a short while. Then everybody will see the true face and their respect for us will quickly evaporate.

[DLMBSFn-V264]

(DLMBS Commentary V264) There was a monk named Hatthaka. He liked to argue with others. If he was defeated in an argument, he challenged his opponent to meet again at a specified place and time. Hatthaka would get to the place before the appointed time and would declare that the absence of his opponent means he acknowledges his defeat. Therefore he would boast he won the argument. When the Buddha heard about this, he admonished Hatthaka by this verse (and the following one, DhP 265).

[DLMBSFn-V265]

(DLMBS Commentary V265) The story for this verse is identical with the one for the previous verse (DhP 264).

To be a monk is not easy. Just to wear the monk's robe and have one's head shaven is certainly not enough. If a monk lacks discipline and resolve, then he is not to be called a monk. Only after having met and conquered evils, greed, desire and others, and with firm self-discipline, is one truly a monk.

[DLMBSFn-V266]

(DLMBS Commentary V266) There was a brahmin, who had the habit of going on almsround begging for almsfood, just as the Buddha's monks did. Therefore, he thought he was also to be called a monk. He went to see the Buddha and told him this idea. The Buddha reprimanded him with this verse (and the following one, DhP 267).

[DLMBSFn-V267]

(DLMBS Commentary V267) The story for this verse is identical with the one for the previous verse (DhP 266).

A true monk is not the one who wears monk's robes and gets his almsfood from people, but his heart is full of worldly things. Only one, who leads a moral life and has a deep insight into the reality of things, can be called a monk.

[DLMBSFn-V268]

(DLMBS Commentary V268) At the Buddha's times there were many ascetic orders. Some of them went for almsfood just like the Buddha's monks. After being offered food, some of them would say a few words of blessing; such as "May you be well and happy, may you live long." The Buddha's monks were at first instructed to keep silent.

Some followers of the Buddha began to complain about that and wanted to hear some blessing also from the Buddha's monks. The Buddha then instructed his monks to do so, in order to keep lay followers happy.

Then some other ascetics, who kept silence after being offered food, said that the Buddha's monks were not true sages (muni) because they did not keep the vow of silence in public (mona).

The Buddha reacted with this verse (and the following one, DhP 269).

[DLMBSFn-V269]

(DLMBS Commentary V269) The story for this verse is identical with the one for the previous verse (DhP 268).

Silence does not necessarily mean wisdom. Sometimes one can keep silent only because one has nothing to say, or out of stupidity and not understanding what is going on. One who understands the reality of this world and the next one, who does not cling to anything and has discarded evil, can be truly called a sage.

[DLMBSFn-V270]

(DLMBS Commentary V270) There was a fisherman named Ariya living in Sāvatthi. Once while he was fishing, the Buddha and some monks went around. Ariya got up and paid his respects to the Buddha, who asked him about his name. When replied, the Buddha spoke this verse, saying that he was not worthy to be called Ariya ("Noble") if he harmed living beings.

Ariya understood and attained the first level of Awakenment.

[DLMBSFn-V271]

(DLMBS Commentary V271) There were many monks who were practicing the Dharma. Not all of them had reached the Awakenment quickly. Once a group of monks came to see the Buddha. Some of them had observed the rules perfectly and were very virtuous. Others studied a lot of the Buddha's discourses and yet others were good in meditation.

The Buddha asked them if they had attained the Awakenment. They replied that they did not but that it should be easy, since they had achieved so much already. The Buddha replied with this verse (and the following one, DhP 272).

[DLMBSFn-V272]

(DLMBS Commentary V272) The story for this verse is identical with the one for the previous verse (DhP 271).

To attain the Awakenment is not easy. We should not compare it to other tasks. Even if we have attained some spiritual progress, like good concentration of mind, if we have learned a lot of Sutras, or if we are truly moral and spiritual people - in comparison with the ultimate goal these tasks are very easy indeed. Only when we have reached the final goal and eradicated all the taints from our minds, then we can finally be content and say that we have done what had to be done.

校註：

[NandFn19-01]

(1, 2) 〔Nanda 校註19-01〕請參《法句經故事集》，十九～一、收受賄賂的法官 (偈 256~257)。

[NandFn19-02]

〔Nanda 校註19-02〕請參《法句經故事集》，十九～三、知識不等於領悟 (偈 259)。

[NandFn19-03]

(1, 2) 〔Nanda 校註19-03〕請參《法句經故事集》，十九～六、好辯的比丘 (偈 264~265)。

[NandFn19-04]

(1, 2) 〔Nanda 校註19-04〕請參《法句經故事集》，十九～七、誰才是比丘 (偈 266~267)。

[NandFn19-05]

〔Nanda 校註19-05〕請參《法句經故事集》，十九～九、人如其名 (偈 270)。

[NandFn19-06]

(1, 2) 〔Nanda 校註19-06〕請參《法句經故事集》，十九～十、證阿羅漢果甚難 (偈 271~272)。

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）