法句經第二十一：雜品多譯本對讀(段層次) Dhammapada (Dhp.) 21. Pakiṇṇakavaggo

偈頌目錄
Dhp290	Dhp291	Dhp292	Dhp293	Dhp294	Dhp295	Dhp296	Dhp297
Dhp298	Dhp299	Dhp300	Dhp301	Dhp302	Dhp303	Dhp304	Dhp305

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. 290
巴利原典 (PTS) [1]	Pakiṇṇakavaggo. 290. Mattāsukhapariccāgā passe ce vipulaṃ sukhaṃ Caje mattāsukhaṃ dhīro sampassaṃ vipulaṃ sukhaṃ.
巴利原典 (CSCD) [2]	21. Pakiṇṇakavaggo 290. Mattāsukhapariccāgā , passe ce vipulaṃ sukhaṃ; Caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukhaṃ.
漢譯( 了參法師譯, 文言文版) [3]	二十一：雜品二九０　若棄於小樂，得見於大樂。智者棄小樂，當見於大樂。 [MettFn21-01]
漢譯( 敬法法師譯, 白話文版) [4]	第廿一：雜品 290 如果捨棄小小樂，即會獲得大快樂，賢者預見大快樂，應當捨棄小小樂。
漢譯(周金言譯, 白話文版) [13]	第二十一品－－雜品如果捨棄小小樂，可以獲得更大的樂，那麼智者應捨棄小小樂，追求至善的樂。 (偈 290)
漢譯(相當之古漢譯對應經典) [5]	法句經：施安雖小，其報彌大，慧從小施，受見景福T4,569c 出曜經：慎莫著於樂，當就護來行，當念捨於世，觀於快樂事T4,757a 法集要頌經：慎莫著於樂，當就護來行，當念捨於世，觀於快樂事T4,794c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Chapter 21 Miscellaneous GIVE UP THE LESSER HAPPINESS FOR THE SAKE OF THE GREATER If by giving up a lesser happiness, one may behold a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	Dhp XXI Miscellaneous 290. If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	Dhp XXI Miscellany 290 If, by forsaking a limited ease, he would see an abundance of ease, the enlightened man would forsake the limited ease for the sake of the abundant.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	Chapter 21 The Miscellany 290 If leaving a pleasure that’s trivial Is regarded as pleasure considerable, The one who’s astute Would leave pleasures minute For the sake of that pleasure additional.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	Chapter XXI: Miscellaneous 290 If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.
英譯(Cited from DLMBS) [12]	Chapter 21: Miscellaneous DhP 290 Seeing that abandoning the small happiness one could obtain large happiness, a wise one, considering the large happiness should abandon the small happiness. [DLMBSFn-V290]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 290

Dhammapada Dhp. 291
巴利原典 (PTS) [1]	291. Paradukkhūpadānena attano sukhamicchati Verasaṃsaggasaṃsaṭṭho verā so na parimuccati.
巴利原典 (CSCD) [2]	291. Paradukkhūpadhānena, attano [yo attano (syā. pī. ka.)] sukhamicchati; Verasaṃsaggasaṃsaṭṭho, verā so na parimuccati.
漢譯( 了參法師譯, 文言文版) [3]	二九一　施與他人苦，為求自己樂；彼為瞋繫縛，怨憎不解脫。 [MettFn21-02]
漢譯( 敬法法師譯, 白話文版) [4]	291 透過令到他人苦，來求自己得快樂，他被怨恨所束縛，無法解脫諸怨恨。
漢譯(周金言譯, 白話文版) [13]	為了追求自己的快樂而使他人痛苦的人，將為瞋恚所束縛而無法解脫。 (偈291)
漢譯(相當之古漢譯對應經典) [5]	法句經：施勞於人，而欲望祐，殃咎歸身，自遘廣怨T4,569c 出曜經：若人嬈亂彼，自求安樂世，遂成其怨憎，終不脫苦患T4,753a 法集要頌經：若人擾亂彼，自求安樂世，遂成其怨憎，終不得解脫T4,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	NOT HATRED FOR HATRED He who wishes his own happiness by causing pain to others is not released from hatred, being himself entangled in the tangles of hatred.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	291. Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	291 He wants his own ease by giving others dis-ease. Intertwined in the inter- action of hostility, from hostility he's not set free.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	291 Whoever finds felicity In showing others cruelty Is tangled in antipathy: From hatred won’t find liberty.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	291 He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.
英譯(Cited from DLMBS) [12]	DhP 291 He wants his own happiness by imposing suffering on others. Full of hatred, he will not be released from hatred. [DLMBSFn-V291]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 291

Dhammapada Dhp. 292
巴利原典 (PTS) [1]	292. Yaṃ hi kiccaṃ tadapaviddhaṃ akiccaṃ pana kayirati Unnalānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā.
巴利原典 (CSCD) [2]	292. 2 Yaṁ hi kiccaṁ apaviddhaṁ,　akiccaṁ pana kayirati; Unnaḷānaṁ pamattānaṁ, tesaṁ vaḍḍhanti āsavā.
漢譯( 了參法師譯, 文言文版) [3]	二九二　應作而不作，不應作而作，傲慢放逸者，彼之漏增長。 [MettFn21-04]
漢譯( 敬法法師譯, 白話文版) [4]	292 該做的事沒有做，不該做的他卻做，驕慢放逸的人們，他們的漏會增長。
漢譯(周金言譯, 白話文版) [13]	傲慢而且放逸的人應該作的事 [dhp-a-292-note] 都不作，不應該作的事 [dhp-a-292-note2] 卻都作了，煩惱因此增長。 (偈292) 精進修習觀身是苦的人，不作不應該作的事，應該作的事則不間斷，如此觀照的人，煩惱減少。 (偈293)
漢譯(相當之古漢譯對應經典) [5]	法句經：已為多事，非事亦造，伎樂放逸，惡習日增T4,569c 出曜經：行亦應正，非事莫豫，邪徑增垢，諸漏興盛T4,642b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	`THE DEFILEMENTS OF THE CONCEITED INCREASE THE DEFILEMENTS OF THE MINDFUL DECREASE` What should have been done is left undone, [NāradaFn21-01] what should not have been done is done. [NāradaFn21-02] Of those who are puffed up and heedless the corruptions increase.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	292. The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	292-293 In those who reject what should, & do what shouldn't be done — heedless, insolent — effluents grow. But for those who are well-applied, constantly, to mindfulness immersed in the body; don't indulge in what shouldn't be done & persist in what should — mindful, alert — effluents come to an end.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	292 If one neglects one’s duties and obligations, and does what is unsuitable, through such arrogance and heedlessness, one’s asavas gain strength.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	292 What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.
英譯(Cited from DLMBS) [12]	DhP 292 What should be done - is rejected. What should not be done - that is being done. Taints of those, who are proud and negligent, surely grow. [DLMBSFn-V292]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 292

Dhammapada Dhp. 293
巴利原典 (PTS) [1]	293. Yesañca susamāraddhā niccaṃ kāyagatā sati Akiccaṃ te na sevanti kicce sātaccakārino Satānaṃ sampajānānaṃ atthaṃ gacchanti āsavā.
巴利原典 (CSCD) [2]	293. Yesañca susamāraddhā, niccaṃ kāyagatā sati; Akiccaṃ te na sevanti, kicce sātaccakārino; Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā.
漢譯( 了參法師譯, 文言文版) [3]	二九三　常精勤觀身，不作不應作，應作則常作，觀者漏滅盡。 [MettFn21-03] 、 [MettFn21-04]
漢譯( 敬法法師譯, 白話文版) [4]	293 善正精勤的人們，時常勤修身至念，不該做的不去做，該做的事時常做，具備正念與明覺，諸漏將會被滅盡。 [CFFn21-01]
漢譯(周金言譯, 白話文版) [13]	傲慢而且放逸的人應該作的事 [dhp-a-292-note] 都不作，不應該作的事 [dhp-a-292-note2] 卻都作了，煩惱因此增長。 (偈292) 精進修習觀身是苦的人，不作不應該作的事，應該作的事則不間斷，如此觀照的人，煩惱減少。 (偈293)
漢譯(相當之古漢譯對應經典) [5]	法句經：精進惟行，習是捨非，修身自覺，是為正習T4,569c 出曜經：諸有猗權慧，常念於身患，非事亦不為，應為而不捨。有念思智慧，永無有諸漏T4,642c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Those who always earnestly practise "mindfulness of the body", [NāradaFn21-03] who follow not what should not be done, and constantly do what should be done, of those mindful and reflective ones the corruptions come to an end.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	293. The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	292-293 [ThaniSFn-V293] In those who reject what should, & do what shouldn't be done — heedless, insolent — effluents grow. But for those who are well-applied, constantly, to mindfulness immersed in the body; don't indulge in what shouldn't be done & persist in what should — mindful, alert — effluents come to an end.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	293 Those who ceaselessly and earnestly contemplate the body, who reject whatever conduct is unsuitable, and persevere in what is suitable: being attentive and mindful, their asavas fade away.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	293 But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.
英譯(Cited from DLMBS) [12]	DhP 293 Those who have very firm and constant mindfulness as to the body, those do not practice what should not be done, they are persevering in what should be done. The taints of those, who are mindful and thoughtful, become extinct. [DLMBSFn-V293]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 293

Dhammapada Dhp. 294
巴利原典 (PTS) [1]	294. Mātaraṃ pitaraṃ hantvā rājāno dve ca khattiye Raṭṭhaṃ sānuvaraṃ hantvā anīgho yāti brāhmaṇo.
巴利原典 (CSCD) [2]	294. Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye; Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo.
漢譯( 了參法師譯, 文言文版) [3]	二九四　殺（愛欲）母與（慢）父，殺剎帝利族二王，（破）王國殺其從臣，趨向無憂婆羅門。 [LChnFn21-01] 、 [LChnFn21-02] 、 [LChnFn21-03] 、 [LChnFn21-04] 、 [LChnFn21-05] 、 [MettFn21-05] 、 [MettFn21-06] 、 [MettFn21-09]
漢譯( 敬法法師譯, 白話文版) [4]	294 殺了母親（渴愛）、父親（我慢）與兩位剎帝利王（常見與斷見）、及摧毀了國家（十二處）和她的徵稅員（樂欲）之後，婆羅門（漏盡者）達到無苦。
漢譯(周金言譯, 白話文版) [13]	阿羅漢殺父（傲慢）母（欲愛），害剎帝利族二王（斷見與常見），破王國（十二處）及其官員（執著）而不後悔。 (偈 294) 婆羅門（阿羅漢）殺父（傲慢）母（欲愛），害婆羅族二王（斷見和常見），掃除老虎當道的危險道路（五蓋），而不後悔。 (偈 295)
漢譯(相當之古漢譯對應經典) [5]	法句經：學先斷母，率君二臣，廢諸營從，是上道人T4,559c 法句譬喻經：學先斷母，率君二臣，廢諸營從，是上道人T4,577b 出曜經：除其父母緣，王家及二種，遍滅其境土，無垢為梵志T4,750c 出曜經：先去其母，王及二臣，盡勝境界，是謂梵志T4,774c 法集要頌經：除其父母緣，王家及二種，徧滅其境界，無垢為梵行T4,793b 法集要頌經：學先去其母，率君及二臣，盡勝諸境界，是名為梵志T4,799b 7. 八犍度：捐捨於父母，亦王及二學，捨邦土翼從，無礙過梵志T26,915a 8. 集論：逆害於父母，王及二多聞，誅國及隨行，是人說清淨T31,694a 9. 雜集論：逆害於父母，王及二多聞，誅國及隨行，是人說清淨T31,773a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	ARAHANT GOES UNGRIEVING Having slain mother [NāradaFn21-04] (craving) and father [NāradaFn21-05] (conceit) and two warrior kings (views based on eternalism and nihilism), and having destroyed a country (sense-avenues and sense-objects) together with its revenue officer [NāradaFn21-06] (attachment), ungrieving goes the Brāhmaṇa (Arahant).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	294. Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	294-295 [ThaniSFn-V294] Having killed mother & father, two warrior kings, the kingdom & its dependency — the brahman, untroubled, travels on. Having killed mother & father, two learned kings, &, fifth, a tiger — the brahman, untroubled, travels on.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	294 Having destroyed craving, conceit, belief in eternalism, belief in annihilationism, the sense spheres, delight and passion, the arahant calmly takes his leave.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	294 A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.
英譯(Cited from DLMBS) [12]	DhP 294 Having killed mother, father and two warrior kings, having killed the whole country with its followers, undisturbed walks the holy man. [DLMBSFn-V294]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 294

Dhammapada Dhp. 295
巴利原典 (PTS) [1]	295. Mātaraṃ pitaraṃ hantvā rājāno dve ca sottiye Veyyagghapañcamaṃ hantvā anīgho yāti brāhmaṇo.
巴利原典 (CSCD) [2]	295. Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye; Veyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo.
漢譯( 了參法師譯, 文言文版) [3]	二九五　殺（愛欲）母與（慢）父，殺婆羅門族二王，殺其虎（將）第五（疑），趨向無憂婆羅門。 [LChnFn21-02] 、 [LChnFn21-06] 、 [MettFn21-07] 、 [MettFn21-08] 、 [MettFn21-09]
漢譯( 敬法法師譯, 白話文版) [4]	295 殺了母親、父親與兩位婆羅門王、及消滅了疑虎排第五的五蓋後，婆羅門達到無苦。
漢譯(周金言譯, 白話文版) [13]	阿羅漢殺父（傲慢）母（欲愛），害剎帝利族二王（斷見與常見），破王國（十二處）及其官員（執著）而不後悔。 (偈 294) 婆羅門（阿羅漢）殺父（傲慢）母（欲愛），害婆羅族二王（斷見和常見），掃除老虎當道的危險道路（五蓋），而不後悔。 (偈 295)
漢譯(相當之古漢譯對應經典) [5]	1. 發智：逆害於父母，王及二多聞，除虎第五怨，是人說清淨T26,1029c 2. 八犍度：捐捨於父母，亦王及二學，已害於五虎，彼謂之清淨T26,915a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Having slain mother and father and two brahmin kings, and having destroyed the perilous path [NāradaFn21-07] (hindrances), ungrieving goes the Brāhmaṇa (Arahant).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	295. Having slain mother, father, two brahman kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	294-295 [ThaniSFn-V295] Having killed mother & father, two warrior kings, the kingdom & its dependency — the brahman, untroubled, travels on. Having killed mother & father, two learned kings, &, fifth, a tiger — the brahman, untroubled, travels on.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	295 Having destroyed craving, conceit, belief in eternalism, belief in annihilationism, the five hindrances, the arahant calmly takes his leave.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	295 A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.
英譯(Cited from DLMBS) [12]	DhP 295 Having killed mother, father and two Brahmin kings, having killed the tiger as fifth, undisturbed walks the Brahmin. [DLMBSFn-V295]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 295

Dhammapada Dhp. 296
巴利原典 (PTS) [1]	296. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā Yesaṃ divā ca ratto ca niccaṃ buddhagatā sati.
巴利原典 (CSCD) [2]	296. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā; Yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati.
漢譯( 了參法師譯, 文言文版) [3]	二九六　喬達摩弟子，常善自醒覺，無論晝與夜，彼常念佛陀。 [LChnFn21-07] 、 [NandFn21-02]
漢譯( 敬法法師譯, 白話文版) [4]	296 喬達摩的弟子們心常醒覺，不論晝夜皆常念佛（的功德）。
漢譯(周金言譯, 白話文版) [13]	喬達摩 [dhp-a-296-note] 的弟子，時刻保持醒覺，日夜不分，常念佛。 [dhp-a-296-note2] (偈296) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念法。 (偈297) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念僧伽。 [dhp-a-298-note] (偈298) 喬達摩的弟子，時刻保持醒覺，日夜不分，常觀身不淨。 (偈299) 喬達摩的弟子，時刻保持醒覺，日夜不分，常樂不殺生。 (偈300) 喬達摩的弟子，時刻保持醒覺，日夜不分，常喜樂禪修。 (偈301)
漢譯(相當之古漢譯對應經典) [5]	法句經：為佛弟子，常寤自覺，晝夜念佛，惟法思眾T4,569c 法句經：己知自覺意，是為佛弟子，常當晝夜念，佛與法及僧T4,561b 法句譬喻經：己知自覺意，是為佛弟子，常當晝夜念，佛與法及眾T4,581a 出曜經：能知自覺者，是瞿曇弟子，晝夜當念是，一心歸命佛T4,701b 法集要頌經：善知自覺者，是瞿曇聲聞，應當於晝夜，一心恒念佛T4,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	`MEDITATE ON THE BUDDHA, DHAMMA, SANGHA BODY AND HARMLESSNESS SEEK DELIGHT IN MEDITATION` Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Buddha. [NāradaFn21-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	296. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	296-301 They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	296 The disciples of Gotama, fully awake, Are intent on the Buddha, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	296 The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.
英譯(Cited from DLMBS) [12]	DhP 296 The disciples of Gotama, whose mindfulness is day and night constantly directed to the Buddha, those are always well awakened. [DLMBSFn-V296]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 296

Dhammapada Dhp. 297
巴利原典 (PTS) [1]	297. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā Yesaṃ divā ca ratto ca niccaṃ dhammagatā sati.
巴利原典 (CSCD) [2]	297. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā; Yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati.
漢譯( 了參法師譯, 文言文版) [3]	二九七　喬達摩弟子，常善自醒覺，無論晝與夜，彼常念達摩。 [NandFn21-02]
漢譯( 敬法法師譯, 白話文版) [4]	297 喬達摩的弟子們心常醒覺，不論晝夜皆常念法（的功德）。
漢譯(周金言譯, 白話文版) [13]	喬達摩 [dhp-a-296-note] 的弟子，時刻保持醒覺，日夜不分，常念佛。 [dhp-a-296-note2] (偈296) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念法。 (偈297) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念僧伽。 [dhp-a-298-note] (偈298) 喬達摩的弟子，時刻保持醒覺，日夜不分，常觀身不淨。 (偈299) 喬達摩的弟子，時刻保持醒覺，日夜不分，常樂不殺生。 (偈300) 喬達摩的弟子，時刻保持醒覺，日夜不分，常喜樂禪修。 (偈301)
漢譯(相當之古漢譯對應經典) [5]	出曜經：善覺自覺者，是瞿曇弟子，晝夜當念是，一心念於法T4,701c 法集要頌經：善知自覺者，是瞿曇聲聞，應當於晝夜，一心恒念法T4,784c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Dhamma. [NāradaFn21-09]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	297. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	296-301 They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	297 The disciples of Gotama, fully awake, Are intent on the Dhamma, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	297 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.
英譯(Cited from DLMBS) [12]	DhP 297 The disciples of Gotama, whose mindfulness is day and night constantly directed to the Dharma, those are always well awakened. [DLMBSFn-V297]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 297

Dhammapada Dhp. 298
巴利原典 (PTS) [1]	298. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā Yesaṃ divā ca ratto ca niccaṃ saṅghagatā sati.
巴利原典 (CSCD) [2]	298. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā; Yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati.
漢譯( 了參法師譯, 文言文版) [3]	二九八　喬達摩弟子，常善自醒覺，無論晝與夜，彼常念僧伽。 [NandFn21-02]
漢譯( 敬法法師譯, 白話文版) [4]	298 喬達摩的弟子們心常醒覺，不論晝夜皆常念僧（的功德）。
漢譯(周金言譯, 白話文版) [13]	喬達摩 [dhp-a-296-note] 的弟子，時刻保持醒覺，日夜不分，常念佛。 [dhp-a-296-note2] (偈296) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念法。 (偈297) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念僧伽。 [dhp-a-298-note] (偈298) 喬達摩的弟子，時刻保持醒覺，日夜不分，常觀身不淨。 (偈299) 喬達摩的弟子，時刻保持醒覺，日夜不分，常樂不殺生。 (偈300) 喬達摩的弟子，時刻保持醒覺，日夜不分，常喜樂禪修。 (偈301)
漢譯(相當之古漢譯對應經典) [5]	出曜經：善覺自覺者，是瞿曇弟子，晝夜當念是，一心念於眾T4,701c 法集要頌經：善知自覺者，是瞿曇聲聞，應當於晝夜，一心恒念僧T4,784c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Sangha. [NāradaFn21-10]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	298. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	296-301 They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	298 The disciples of Gotama, fully awake, Are intent on the Sangha, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	298 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.
英譯(Cited from DLMBS) [12]	DhP 298 The disciples of Gotama, whose mindfulness is day and night constantly directed to the Sangha, those are always well awakened. [DLMBSFn-V298]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 298

Dhammapada Dhp. 299
巴利原典 (PTS) [1]	299. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā Yesaṃ divā ca ratto ca niccaṃ kāyagatā sati.
巴利原典 (CSCD) [2]	299. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā; Yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati.
漢譯( 了參法師譯, 文言文版) [3]	二九九　喬達摩弟子，常善自醒覺，無論晝與夜，彼常念於身。 [LChnFn21-08] 、 [MettFn21-10] 、 [NandFn21-02]
漢譯( 敬法法師譯, 白話文版) [4]	299 喬達摩的弟子們心常醒覺，不論晝夜皆常念身（不淨）。
漢譯(周金言譯, 白話文版) [13]	喬達摩 [dhp-a-296-note] 的弟子，時刻保持醒覺，日夜不分，常念佛。 [dhp-a-296-note2] (偈296) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念法。 (偈297) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念僧伽。 [dhp-a-298-note] (偈298) 喬達摩的弟子，時刻保持醒覺，日夜不分，常觀身不淨。 (偈299) 喬達摩的弟子，時刻保持醒覺，日夜不分，常樂不殺生。 (偈300) 喬達摩的弟子，時刻保持醒覺，日夜不分，常喜樂禪修。 (偈301)
漢譯(相當之古漢譯對應經典) [5]	法句經：為佛弟子，當寤自覺，日暮思禪，樂觀一心T4,569c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the body. [NāradaFn21-11]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	299. Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	296-301 [ThaniSFn-V299] They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	299 The disciples of Gotama, fully awake, Are intent on the body, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	299 The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.
英譯(Cited from DLMBS) [12]	DhP 299 The disciples of Gotama, whose mindfulness is day and night constantly directed to the body, those are always well awakened. [DLMBSFn-V299]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 299

Dhammapada Dhp. 300
巴利原典 (PTS) [1]	300. Suppabuddhaṃ pabujjhanti sadā gotamasāvakā Yesaṃ divā ca ratto ca ahiṃsāya rato mano.
巴利原典 (CSCD) [2]	300. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā; Yesaṃ divā ca ratto ca, ahiṃsāya rato mano.
漢譯( 了參法師譯, 文言文版) [3]	三００　喬達摩弟子，常善自醒覺，無論晝與夜，常樂不殺生。 [NandFn21-02]
漢譯( 敬法法師譯, 白話文版) [4]	300 喬達摩的弟子們心常醒覺，其心不論晝夜皆樂於無害。 [CFFn21-02]
漢譯(周金言譯, 白話文版) [13]	喬達摩 [dhp-a-296-note] 的弟子，時刻保持醒覺，日夜不分，常念佛。 [dhp-a-296-note2] (偈296) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念法。 (偈297) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念僧伽。 [dhp-a-298-note] (偈298) 喬達摩的弟子，時刻保持醒覺，日夜不分，常觀身不淨。 (偈299) 喬達摩的弟子，時刻保持醒覺，日夜不分，常樂不殺生。 (偈300) 喬達摩的弟子，時刻保持醒覺，日夜不分，常喜樂禪修。 (偈301)
漢譯(相當之古漢譯對應經典) [5]	出曜經：善覺自覺者，是瞿曇弟子，晝夜當念是，一心念不害T4,701c 法集要頌經：善知自覺者，是能仁弟子，應當於晝夜，一心念不殺T4,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Well awakened the disciples of Gotama ever arise - they who by day and night delight in harmlessness.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	300. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	296-301 They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	300 The disciples of Gotama, fully awake, Are devoted to harmlessness, night-time and day.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	300 The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.
英譯(Cited from DLMBS) [12]	DhP 300 The disciples of Gotama, whose mind is day and night devoted to non-violence, those are always well awakened. [DLMBSFn-V300]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 300

Dhammapada Dhp. 301
巴利原典 (PTS) [1]	Suppabuddhaṃ pabujjhanti sadā gotamasāvakā yesaṃ divā ca ratto ca bhāvanāya rato mano.
巴利原典 (CSCD) [2]	301. Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā; Yesaṃ divā ca ratto ca, bhāvanāya rato mano.
漢譯( 了參法師譯, 文言文版) [3]	三０一　喬達摩弟子，常善自醒覺，無論晝與夜，心常樂禪定。 [NandFn21-02]
漢譯( 敬法法師譯, 白話文版) [4]	301 喬達摩的弟子們心常醒覺，其心不論晝夜皆樂於培育。 [CFFn21-03]
漢譯(周金言譯, 白話文版) [13]	喬達摩 [dhp-a-296-note] 的弟子，時刻保持醒覺，日夜不分，常念佛。 [dhp-a-296-note2] (偈296) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念法。 (偈297) 喬達摩的弟子，時刻保持醒覺，日夜不分，常念僧伽。 [dhp-a-298-note] (偈298) 喬達摩的弟子，時刻保持醒覺，日夜不分，常觀身不淨。 (偈299) 喬達摩的弟子，時刻保持醒覺，日夜不分，常樂不殺生。 (偈300) 喬達摩的弟子，時刻保持醒覺，日夜不分，常喜樂禪修。 (偈301)
漢譯(相當之古漢譯對應經典) [5]	法句經：為佛弟子，當寤自覺，日暮思禪，樂觀一心T4,569c 出曜經：善覺自覺者，是瞿曇弟子，晝夜當念是，意樂泥洹樂T4,702a 法集要頌經：善知自覺者，是能仁弟子，應當於晝夜，一心念意樂。善知自覺者，是能仁弟子，應當於晝夜，一心念圓寂T4,784c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	Well awakened the disciples of Gotama ever arise - they who by day and night delight in meditation.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	301. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	296-301 [ThaniSFn-V301] They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Buddha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Dhamma. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the Sangha. They awaken, always wide awake: Gotama's disciples whose mindfulness, both day & night, is constantly immersed in the body. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in harmlessness. They awaken, always wide awake: Gotama's disciples whose hearts delight, both day & night, in developing the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	301 The disciples of Gotama, fully awake, They enjoy meditation, by night and by day.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	301 The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.
英譯(Cited from DLMBS) [12]	DhP 301 The disciples of Gotama, whose mind is day and night devoted to meditation, those are always well awakened. [DLMBSFn-V301]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 301

Dhammapada Dhp. 302
巴利原典 (PTS) [1]	302. Duppabbajjaṃ durabhiramaṃ durāvāsā gharā dukhā Dukkhosamānasaṃvāso dukkhānupatitaddhagu Tasmā na caddhagu siyā dukkhānupatito siyā.
巴利原典 (CSCD) [2]	302. Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā; Dukkhosamānasaṃvāso, dukkhānupatitaddhagū; Tasmā na caddhagū siyā, na ca [tasmā na caddhagū na ca (ka.)] dukkhānupatito siyā [dukkhānupātito (?)].
漢譯( 了參法師譯, 文言文版) [3]	三０二　出家愛樂難。在家生活難。非儔共住苦。（輪迴）往來苦。故不應往來，隨從於痛苦。 [MettFn21-11] 、 [MettFn21-12] 、 [MettFn21-13] 、 [MettFn21-14]
漢譯( 敬法法師譯, 白話文版) [4]	302 出家難而樂於其中更難，艱難的居家生活是痛苦；與不同類之人相處是苦，輪迴的旅人要遭受痛苦，因此不要做輪迴的旅人，不要做不斷遭受苦的人。
漢譯(周金言譯, 白話文版) [13]	出家修行的生活艱苦，在家的生活痛苦，與不同心性的人共住痛苦，生死輪迴苦。所以不要再輪迴了，不要一再受苦！ (偈 302)
漢譯(相當之古漢譯對應經典) [5]	法句經：學難捨罪難，居在家亦難，會止同利難，難難無過有T4,569c 法句譬喻經：學難捨罪難，居在家亦難，會止同利難，難難無過有T4,599c 出曜經：學難捨罪難，居在家亦難，會止同利難，艱難不過有T4,679b 法集要頌經：學難捨罪難，居在家亦難，會止同利難，艱難不過是T4,782c 5. 雜阿含經490：賢聖法、律中，有何難事？舍利弗告閻浮車：唯出家難。云何出家難？答言：愛樂者難。云何愛樂難？答言：樂常修善法難T02, 126a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	HARD IS RENUNCIATION Difficult is renunciation, difficult is it to delight therein. Difficult and painful is household life. Painful is association with those who are incompatible. Ill befalls a wayfarer (in saṃsāra). Therefore be not a wayfarer, be not a pursuer of ill.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	302. Difficult is life as a monk; difficult is it to delight therein. Also difficult and sorrowful is the household life. Suffering comes from association with unequals; suffering comes from wandering in samsara. Therefore, be not an aimless wanderer, be not a pursuer of suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	302 Hard is the life gone forth, hard to delight in. Hard is the miserable householder's life. It's painful to stay with dissonant people, painful to travel the road. So be neither traveler nor pained.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	302 Monastic life is difficult, Has joy not always found. The household life is troublesome, With sorrow it is bound. It's hard at any residence To stay there, not to leave. Thus, cease samsaric wandering, Or you will pain receive.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	302 It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain.
英譯(Cited from DLMBS) [12]	DhP 302 It is difficult to become a monk. It is difficult to enjoy it. Unpleasant and difficult to endure is a life of a householder. Painful is association with unequal. Wanderer in the round of rebirth is always followed by suffering. Therefore, do not be a wanderer and do not be followed by suffering. [DLMBSFn-V302]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 302

Dhammapada Dhp. 303
巴利原典 (PTS) [1]	303. Saddho sīlena sampanno yasobhogasamappito Yaṃ yaṃ padesaṃ bhajati tattha tattheva pūjito.
巴利原典 (CSCD) [2]	303. Saddho sīlena sampanno, yasobhogasamappito; Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito.
漢譯( 了參法師譯, 文言文版) [3]	三０三　正信而具戒，得譽及財者，彼至於何處，處處受尊敬。 [LChnFn21-09] 、 [MettFn21-15] 、 [MettFn21-16]
漢譯( 敬法法師譯, 白話文版) [4]	303 他信戒具足，有聲譽財富，無論去何處，皆備受尊敬。
漢譯(周金言譯, 白話文版) [13]	正信、持戒的人，有聲譽和財富 [dhp-a-303-note] 的人，到處受人尊敬。 (偈 303)
漢譯(相當之古漢譯對應經典) [5]	法句經：有信則戒成，從戒多致寶，亦從得諧偶，在所見供養T4,570a 法句經：信使戒誠，亦受智慧，在在能行，處處見養T4,560c 法句譬喻經：有信則戒成，從戒多致寶，亦從得諧偶，在所見供養T4,599c 出曜經：信使戒成，亦壽智慧，在在能行，處處見養T4,674a 法集要頌經：信使戒成就，亦獲壽及慧，在在則能行，處處見供養T4,782c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	THE DEVOUT ARE RESPECTED EVERYWHERE He who is full of confidence [NāradaFn21-12] and virtue, possessed of fame and wealth, he is honoured everywhere, in whatever land he sojourns.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	303. He who is full of faith and virtue, and possesses good repute and wealth — he is respected everywhere, in whatever land he travels.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	303 [ThaniSFn-V303] The man of conviction endowed with virtue, glory, & wealth: wherever he goes he is honored.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	303 In every vicinity, One of integrity, Fame and prosperity’s Treated respectfully.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	303 Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.
英譯(Cited from DLMBS) [12]	DhP 303 With trust, possessed of virtue, endowed with fame and wealth - to whatever region does he resort, he is respected everywhere. [DLMBSFn-V303]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 303

Dhammapada Dhp. 304
巴利原典 (PTS) [1]	304. Dūre santo pakāsanti himavanto'va pabbato Asantettha na dissanti rattiṃ khittā yathā sarā.
巴利原典 (CSCD) [2]	304. Dūre santo pakāsenti, himavantova pabbato; Asantettha na dissanti, rattiṃ khittā yathā sarā.
漢譯( 了參法師譯, 文言文版) [3]	三０四　善名揚遠方，高顯如雲山。惡者如夜射，雖近不能見。 [LChnFn21-10] 、 [NandFn21-01] 、 [MettFn21-17] 、 [MettFn21-18]
漢譯( 敬法法師譯, 白話文版) [4]	304 賢哲猶如喜瑪拉雅山，雖在遠處亦明顯可見；惡人於近處亦看不見，猶如黑夜裡放射的箭。
漢譯(周金言譯, 白話文版) [13]	善良的人如喜馬拉雅山，即使身在遠方，但聲譽到處傳播；邪惡的人如夜晚射箭，雖然近在咫尺，別人卻視若不見。 (偈 304)
漢譯(相當之古漢譯對應經典) [5]	法句經：近道名顯，如高山雪，遠道闇昧，如夜發箭T4,569c 出曜經：難移難可動，如彼重雪山，非賢則不現，猶夜射冥室T4,750a 法集要頌經：難移難可動，如彼重雪山，非賢則不現，猶夜射冥室T4,793b 4. 有部律：善人騰美譽，雖遠悉知聞，如大雪山王，人皆共瞻仰。愚者守癡惑，雖近不知聞，如闇射箭時，人皆不能見T23,747a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	THE GOOD CAN BE SEEN THOUGH FROM AFAR Even from afar like the Himalaya mountain the good reveal themselves. The wicked, though near, are invisible like arrows shot by night.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	304. The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	304 The good shine from afar like the snowy Himalayas. The bad don't appear even when near, like arrows shot into the night.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	304 The good, like Himalayan peaks, Though far, majestic seem. The bad, like arrows shot at night, Though near, cannot be seen.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	304 Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.
英譯(Cited from DLMBS) [12]	DhP 304 The good ones shine from afar, like a snowy mountain. The bad ones are unseen, like arrows shot at night. [DLMBSFn-V304]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 304

Dhammapada Dhp. 305
巴利原典 (PTS) [1]	305. Ekāsanaṃ ekaseyyaṃ eko caramatandito Eko damayamattānaṃ vanante ramito siyā. Ekavīsatimo pakiṇṇakavaggo.
巴利原典 (CSCD) [2]	305. Ekāsanaṃ ekaseyyaṃ, eko caramatandito; Eko damayamattānaṃ, vanante ramito siyā. Pakiṇṇakavaggo ekavīsatimo niṭṭhito.
漢譯( 了參法師譯, 文言文版) [3]	三０五　獨坐與獨臥，獨行而不倦，彼獨自調御，喜樂於林中。 [MettFn21-19] 雜品第二十一竟
漢譯( 敬法法師譯, 白話文版) [4]	305 獨坐及獨住者，獨行精勤修行，獨自調服自己，此人樂於叢林。雜品第廿一完畢
漢譯(周金言譯, 白話文版) [13]	獨自坐臥，獨自經行而不倦怠，獨自調御的人，喜樂居於林中僻靜處。 (偈 305)
漢譯(相當之古漢譯對應經典) [5]	法句經：一坐一處臥，一行無放恣，守一以正身，心樂居樹間T4,570a 法句譬喻經：一坐一處臥，一行不放恣，守一以正心，心樂居樹間T4,599c 出曜經：一坐一臥，獨步無伴，當自降伏，隻樂山林T4,722c 法集要頌經：一坐而一臥，獨步而無伴，當自降伏心，自樂居山林T4,788b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]	ALONE ONE DELIGHTS IN SOLITUDE He who sits alone, rests alone, walks alone, unindolent, who in solitude controls himself, will find delight in the forest.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]	305. He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]	305 Sitting alone, resting alone, walking alone, untiring. Taming himself, he'd delight alone — alone in the forest.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]	305 Who sit and rest reclusively, Conduct themselves not lazily, Who train themselves secludedly, In forest depths find ecstacy.
英譯(Translated from the Pali by Friedrich Max Müller) [10]	305 He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.
英譯(Cited from DLMBS) [12]	DhP 305 Sitting alone, sleeping in solitude, wandering alone and active, alone subduing oneself - such a one would take delight in living in forests. [DLMBSFn-V305]
巴利註解漢譯 [11]	請參考巴利《法句經》註解　摘譯　二十一：雜品 Dhp. 305

備註：

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

〔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) 〔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)

〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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）

[LChnFn21-01]

〔註21-01〕此二頌都是從譬喻而顯義的。

[LChnFn21-02]

(1, 2) 〔註21-02〕常見（sassata-ditthi）與斷見（Uccheda-ditthi）。

[LChnFn21-03]

〔註21-03〕指十二處（dvadasayatana）－－眼，耳，鼻，舌，身，意。色，聲，香，味，觸，法。

[LChnFn21-04]

〔註21-04〕指歡喜欲（nandirago）。

[LChnFn21-05]

〔註21-05〕指漏盡者－－阿羅漢。

[LChnFn21-06]

〔註21-06〕「虎第五」（veyyagghapancamam）即等於「疑第五」（vicikiccha-pancamam）。因為在五蓋（Pancanivarana）的次第中疑蓋（vicikicchanivarana）是屬於第五的。五蓋為：貪欲（kamacchanba），瞋恚（vyapada），惛沉睡眠（thina-middha），掉舉惡作（uddhacca-kukkucca），疑（vicikiccha）。

[LChnFn21-07]

〔註21-07〕「喬達摩」(Gotama) 即佛陀。

[LChnFn21-08]

〔註21-08〕即觀髮毛爪齒等三十二分身。

[LChnFn21-09]

〔註21-09〕「財」指信，戒，慚，愧，聞，捨，慧等七財。

[LChnFn21-10]

〔註21-10〕「雪山」（Himavanto）即喜馬拉雅山。

[CFFn21-01]

〔敬法法師註21-01〕 48 註：該做的事是指勤修戒定慧。

[CFFn21-02]

〔敬法法師註21-02〕 49 註釋： 樂於無害 （ahiṁsāya rato）：「他以悲俱之心遍滿一方而安住。」（《分別論》642）如是說是指樂於培育悲心。

[CFFn21-03]

〔敬法法師註21-03〕 50 註釋：培育（bhāvanāya）：培育慈愛。

[MettFn21-01]

〔明法尊者註21-01〕毘舍離(Vesālī廣嚴城)發生了飢荒等諸災難，遭受三種災厄難：饑荒、非人與瘟疫。於是諸離車(Licchavi)為了平息災難，想到從王舍城邀請世尊來毘舍離。當時頻婆娑羅王正在服侍世尊。頻婆娑羅王同意讓世尊前往，並先行整頓道路。世尊一來到毘舍離，就在那一刻，下著傾盆大雨，把城裡沖洗乾乾淨淨。而帝釋天王便與衆神到來，由於擁有大威力的衆神降臨，多數的非人都逃跑了。世尊停在城門之處，向阿難尊者說道：「阿難！學此《寶經》，然後以缽盛水，帶著衆離車王子，在三道城牆之間繞著走地誦此經作爲保護。」阿難尊者依照指示去了，很多生病的人就恢復健康。世尊一連七天都講《寶經》，之後毘舍離就恢復正常。

PS: 請參《法句經故事集》，二十一～一、寶經的威力 (偈 290)。

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〔明法尊者註21-02〕舍衛城中有一位婦人養了一隻母雞。每次母雞下蛋時，這婦人就打破雞蛋，惹得母雞非常生氣，因此結下未來世冤冤相報的因緣。在佛陀出世的這一生，這婦女在某個場合，認出有個人是夜叉的化身，而且是自己累世以來的世仇。她趕緊帶著孩子，急忙逃進佛陀的住處。佛陀叫惡魔進來，告誡她們兩人：「仇恨無法平息仇恨。」仔細思量佛陀的教誨後，夜叉就歸依，受了五戒，仇恨也解開了。

PS: 請參《法句經故事集》，二十一～二、唯有愛可以止息恨意 (偈 291)。全文另請參 005 典故虎姑婆的故事；或《法句經故事集》，一～四、累劫以來的仇恨 ( 偈 005 ) 的故事 (and Rogers, Buddhaghoaha's Parables, xi: 103-104. Text: N iii. 449-451.)。

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〔明法尊者註21-03〕應作︰應作的事，指勤修戒.定.慧。

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(1, 2)

〔明法尊者註21-04〕住在跋提(Bhaddiya)的比丘對製作拖鞋有興趣，而疏忽修行。佛陀責備他們：「諸比丘！你們是為了某事(aññena kiccena指解脫)而來，但你們卻精力充沛作他事(aññasmiṁyeva kicce製造拖鞋)。」聽完佛陀的勸誡後，這群比丘就精進用功。

PS: 請參《法句經故事集》，二十一～三、裝飾拖鞋的比丘們 (偈 292~293)。

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〔明法尊者註21-05〕 剎帝利族二王 ︰即常見(sassata-diṭṭhi)--對一些事物懷有永存的觀念，與斷見(uccheda-diṭṭhi)--對一些事物懷有偶然的觀念。

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〔明法尊者註21-06〕王國︰raṭṭhaṁ，即六根與六境。從臣，sānucaraṁ，即即欲望。

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〔明法尊者註21-07〕 第五疑 ：veyyaggha-pañcamaṁ，第五虎，在此說「疑」，說是五蓋。DhA.CS:pg.2.284.︰「 第五虎 ：此處是說，有害的、惡行道的老虎的虎隨行，疑蓋相似於老虎，那「第五」是第五蓋--第五虎。」

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〔明法尊者註21-08〕無憂：無惱亂。DhA： Anīghoti niddukkho.( 無惱亂 ：無苦。)

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(1, 2)

〔明法尊者註21-09〕某次，侏儒跋提(Lakuṇḍakabhaddiyatthera)從佛陀的附近經過，佛陀跟諸比丘說︰「他已殺父殺母，已無苦惱。」說了之後，諸比丘想︰「大師怎麼這樣說？」面面相覷後，陷入疑惑。(問︰)「大德！這怎麼說呢？」佛陀說了偈頌。

PS: 請參《法句經故事集》，二十一～四、殺害父母的比丘 (偈 294~295)。

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〔明法尊者註21-10〕身：在此指身體的髮、毛、爪、齒、皮等三十二種成份，明白身體的不清淨，而不執著。DhA： 身至念 ：指住念於三十二種身體的成份，或九種墳墓觀，或四界差別觀，或自己的藍遍處等色禪，或已形成的 ‘念’ 。)

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〔明法尊者註21-11〕 出家愛樂難 ：DhA.：「 難出家 ：捨棄少量或大量的財產和親戚的圈子，在教中給予出家為苦。」DhA.：「 難喜樂 ：如此出家，不全面喜樂於努力以乞食行為生計，住於填滿無量的戒蘊，保護法隨法的行道。」

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〔明法尊者註21-12〕 在家生活難 ︰DhA.：「 在家難住苦 ：因為住家(身為在家人)，要作國王的國王差事，要作主人的主人差事；款待隨從、沙門、婆羅門；雖然這樣居家，像有破裂的水壺難以添滿的，像大海難以添滿的。所以居家有難住之苦，以這個原因說是苦。」

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〔明法尊者註21-13〕 非儔共住苦 ：與不同種姓者共處是苦事；出家則無種姓之分，講究平等。

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〔明法尊者註21-14〕毘舍離(Vesāli)徹夜慶典，跋耆子比丘(Vajjiputtakabhikkhu, 他是金剛國的王子(Vajjiraṭṭhe rājaputto))聽到奏樂器，演奏小聲、大聲，跋耆子比丘自哀自怨說︰「我們獨住阿蘭若，猶如森林之棄木；像這樣的夜晚，有誰比我們更受罪？」。住在林中的樹神為了激勵他，說︰「你獨住蘭若，像森林棄木，眾人羨慕你；像墮地獄者，羨慕生天者。」他聽了之後，隔天去拜見佛陀提及此事。佛陀說偈鼓勵他。(DhA.v.302./CS:pg.2.289；S.9.9./I,202.；cf.《雜阿含1340經》)

PS: 請參《法句經故事集》，二十一～六、生命中沒有究竟的滿足 (偈 302)。

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〔明法尊者註21-15〕財：指七聖財，信、戒、慚、愧、聞、施、慧。

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〔明法尊者註21-16〕本偈頌為質多長者(Cittagahapati)而說。質多長者聽聞具壽舍利子說法證得第三果之後，由於他慷慨布施，天神卻不斷地補充他的供養品。具壽阿難有疑問請教世尊，世尊答覆的話。(參見DhA)

PS: 請參《法句經故事集》，二十一～七、有德行的人不虞匱乏 (偈 303)。

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〔明法尊者註21-17〕雪山：Himavanto，即︰喜瑪拉雅山(Himalaya)。

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〔明法尊者註21-18〕本偈頌為世尊因給孤獨長者的女兒小善賢(Cūḷasubhaddā)的遠邀應供而說的。小善賢嫁給給孤獨長者的同門學長郁伽城(Ugganagara)的郁伽居士(Uggo郁瞿婁)的兒子，有一天小善賢向婆婆說佛陀的殊勝，婆婆急著想見佛陀，所以就允准她邀請佛陀前來供養。小善賢遙向舍衛城邀請佛陀來接受供養，隔日，佛陀和比丘們到郁伽居士家去接受供養。

PS: 請參《法句經故事集》，二十一～八、空間距離不是問題 (偈 304)。

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〔明法尊者註21-19〕單獨住長老(Ekavihāritthera伊卡非哈如長老)喜獨住，共住在一起的其他比丘批評他，但是世尊以偈讚嘆他。

PS: 請參《法句經故事集》，二十一～九、獨處比較好 (偈 305)。

[dhp-a-292-note]

(1, 2) 持戒、修習禪定等。

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(1, 2) 裝飾雨具、拖鞋、缽等。

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(1, 2, 3, 4, 5, 6) 佛陀未出家的俗名。

[dhp-a-296-note2]

(1, 2, 3, 4, 5, 6) 觀想佛陀的殊勝修持。

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(1, 2, 3, 4, 5, 6) 觀想僧伽的殊勝。

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「財富」是指－－信、戒、慚、愧、聞、施、慧等七聖財。

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(Ven. Nārada 21-01) Observance of morality, practise of meditation, etc.

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(Ven. Nārada 21-02) Such as decoration of umbrellas, sandals bowls, belts, etc.

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(Ven. Nārada 21-03) Contemplation on the loathsomeness of the body.

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(Ven. Nārada 21-04) Mātā = (mother) represents craving (taṇhā) as it produces birth.

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(Ven. Nārada 21-05) Pitā = (father) represents "I-conceit".

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(Ven. Nārada 21-06) Sānucaraṃ = (revenue officer) here represents clinging to life (nandirāga).

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(Ven. Nārada 21-07) Veyyagghapañcamaṃ, this term is used to denote the five hindrances (nīvaraṇa) of which doubt or indecision (vicikicchā) is the fifth. Veyyaggha means a perilous path infested with tigers. Doubt is comparable to such a path (Commentary). The other four hindrances are: sense-desire (kāmacchanda), ill-will (vyāpāda), restlessness and brooding (uddhacca-kukkucca), and slot and torpor (thīna-middha). They are called hindrances because they obstruct the path to heavenly bliss and Nibbāna.

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(Ven. Nārada 21-08) Reflection on the virtues of the Buddha, the Enlightened One.

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(Ven. Nārada 21-09) Reflection on the virtues of the Dhamma, the Teaching (of the Enlightened One).

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(Ven. Nārada 21-10) Reflection on the virtues of the Sangha, the Noble Order of Disciples (of the Enlightened One).

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(Ven. Nārada 21-11) Contemplation on the loathsomeness of the body.

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(Ven. Nārada 21-12) Saddhā trustful confidence based on knowledge. Buddhism has no place for blind faith.

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(Ven. Thanissaro V. 293) Mindfulness immersed in the body = the practice of focusing on the body at all times simply as a phenomenon in and of itself, as a way of developing meditative absorption (jhana) and removing any sense of attraction to, distress over, or identification with the body. MN 119 lists the following practices as instances of mindfulness immersed in the body: mindfulness of breathing, awareness of the four postures of the body (standing, sitting, walking, lying down), alertness to all the actions of the body, analysis of the body into its 32 parts, analysis of it into its four properties (earth, water, fire, wind), and contemplation of the body's inevitable decomposition after death.

[ThaniSFn-V294]

(Ven. Thanissaro V. 294) This verse and the one following it use terms with ambiguous meanings to shock the listener. According to DhpA, mother = craving; father = conceit; two warrior kings = views of eternalism (that one has an identity remaining constant through all time) and of annihilationism (that one is totally annihilated at death); kingdom = the twelve sense spheres (the senses of sight, hearing, smell, taste, feeling, and ideation, together with their respective objects); dependency = passions for the sense spheres.

[ThaniSFn-V295]

(Ven. Thanissaro V. 295) DhpA: two learned kings = views of eternalism and annihilationism; a tiger = the path where the tiger goes for food, i.e., the hindrance of uncertainty, or else all five hindrances (sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty). However, in Sanskrit literature, "tiger" is a term for a powerful and eminent man; if that is what is meant here, the term may stand for anger.

[ThaniSFn-V299]

(Ven. Thanissaro V. 299) See note 293.

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(Ven. Thanissaro V. 301) "Developing the mind" in terms of the 37 Wings to Awakening: the four frames of reference (ardent, mindful alertness to body, feelings, mind states, and mental qualities in and of themselves), the four right exertions (to abandon and avoid evil, unskillful mental qualities, and to foster and strengthen skillful mental qualities), the four bases of power (concentration based on desire, persistence, intentness, and discrimination), the five strengths and five faculties (conviction, persistence, mindfulness, concentration, and discernment), the seven factors for self-awakening (see note 89), and the noble eightfold path (see note 191). For a full treatment of this topic, see The Wings to Awakening.

[ThaniSFn-V303]

(Ven. Thanissaro V. 303) DhpA: Wealth = both material wealth and the seven forms of noble wealth (ariya-dhana): conviction, virtue, shame, compunction (at the thought of doing evil), erudition, generosity, discernment.

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(DLMBS Commentary V290) Once there was a serious drought in Vesāli. It was followed by a famine and an epidemic of diseases. People of Vesāli tried many ways to ease this situation but nothing seemed to work. Finally, they sent messengers to the Buddha, asking him to go to Vesāli. The Buddha accepted.

As soon as he with a large group of monks reached Vesāli there was a heavy rainfall, which cleaned the city. The Buddha recited a text called Ratana Sutta and instructed the monks to go around the city and recite the same text for seven days. After seven days, everything in Vesāli returned to normal. People of the city were very grateful to the Buddha and since that day, the Buddha had a large group of followers in Vesāli. The Ratana Sutta is used for protection even today.

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(DLMBS Commentary V291) Once there lived a woman who kept a hen. The hen would lay one egg every day and the woman would break it and eat it. The hen was very angry because of that and started hating the woman. As a result of his, they were always reborn together causing pain to each other.

During the time of the Buddha, one of them was born as a woman and the other one as an ogress. Once the woman with her husband and son were on their way home from a visit to relatives. Her husband went to take a bath and she rested with her son by the roadside. At that moment, the ogress appeared and attacked her. The woman took her son and ran to the monastery for refuge.

There the Buddha told them the whole story and asked them to stop hating each other, for otherwise they would never be free. He told them this verse to make them understand his meaning. Both of them realized the futility of hatred and agreed not to harm each other from then on.

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(DLMBS Commentary V292) In Bhaddiya there was a monastery with many monks. There was a sort of competition amongst these monks: who will make more beautiful ornamental slippers to wear. As a result of this, they neglected their meditation and they made no progress in spiritual matters.

The matter was reported to the Buddha who admonished the monks from Bhaddiya. He told them this verse (and the following one, DhP 293). The monks realized the error of their ways and from that time on strove diligently to reach the Awakenment.

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(DLMBS Commentary V293) The story for this verse is identical with the one for the previous verse (DhP 292).

These two verses are reminding us that we should not loose the vision of the final goal. If we spend most of our time trying to make "more and more beautiful slippers", then we have no time to practice in order to reach the goal. Only by diligently putting all of our effort into the practice, by staying mindful all of the time, can we hope to erase our taints and reach the Awakenment.

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(DLMBS Commentary V294) Once a group of monks visited the Buddha. While they were paying their respects, the monk Lakunṭaka Bhaddiya, who was an Arahant, passed by. The Buddha told the monks this verse (and the following one, DhP 295). He told the monks to look at Lakunṭaka Bhaddiya: he was a monk who has killed his parents, and kings, indeed the whole country; and yet he was walking calmly, without remorse.

The monks could not understand what the Buddha was talking about! Surely this Arahant had killed nobody! Then the Buddha had to explain: "mother" means craving, "father" is conceit, "two warrior kings" are views of eternalism and nihilism, "the country" are sense-organs and sense-objects and the "followers" are attachment and lust.

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(DLMBS Commentary V295) The story for this verse is identical with the story for the previous one (DhP 294).

Here, the Brahmin kings are a simile for two extreme views. The "tiger as fifth" is taken to mean the five mental hindrances. These are: sense-desire (kāmacchanda), ill-will (vyāpāda), sloth and torpor (thīna-middha), restlessness and scruples (uddhacca-kukkucca) and skeptical doubt (vicikicchā).

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(DLMBS Commentary V296) In the city of Rājagaha there lived a woodcutter. One day he took he and his son went to the forest to cut some wood. On the way back they stopped by a cemetery and ate their meal. While they were eating, their two oxen wandered away from them. When they realized this, the father went to search for the oxen and told the son to stay with the cart. The father found the oxen on the city but by that time the city gates were closed and he could not leave the city.

The boy stayed outside by himself. He crawled under the cart and slept. At night, two spirits came and tried to frighten him. The boy cried, "I pay homage to the Buddha". The spirits immediately felt they had to protect the boy. One of them went to the palace of King Bimbisāra and brought the king's food tray full of food. The boy ate and then slept until morning. The spirits left a message for the king written on the food tray (but only the king could read it).

In the morning the king's servants started to look for the tray. Finally they found it with the boy. They thought he stole it therefore they took him to the king. The king found the note on the tray and realized that this case was not easy. The boy kept telling them his parents came to him in the sleep and fed him. The king then sent for his parents who said they slept at home.

The king decided and took all of them to see the Buddha. The Buddha explained what happened. The king then asked if mindfulness directed to the Buddha is the only way to guard against danger. The Buddha further explained by six verses (this one and the following five, DhP 297 - DhP 301) that mindfulness in general is the way to guard against danger.

[DLMBSFn-V297]

(DLMBS Commentary V297) The story for this verse is identical with the one for the previous verse (DhP 296) and the four following ones (DhP 298 - DhP 301).

Recollection of the qualities of the Buddha, Dharma and Sangha is one of the most favorite meditation subjects in the meditation of insight (vipassanā).

[DLMBSFn-V298]

(DLMBS Commentary V298) The story for this verse is identical with the one for the previous verses (DhP 296, DhP 297) and the following ones (DhP 299 - DhP 301).

[DLMBSFn-V299]

(DLMBS Commentary V299) The story for this verse is identical with the one for the previous verses (DhP 296, DhP 297 and DhP 298) and the following ones (DhP 300 and DhP 301).

This is perhaps the most important and most usual form of meditation - mindfulness of the body. We are trying to be mindful of all bodily movements, of breath, of every posture and intentions to move. There is one whole text in the Pali Buddhist Canon (Satipaṭṭhāna-sutta) dealing with this meditation.

[DLMBSFn-V300]

(DLMBS Commentary V300) The story for this verse is identical with the one for the previous verses (DhP 296, DhP 297, DhP 298 and DhP 299) and the following one (DhP 301).

Non-violence is also one very important factor in Buddhist meditation. Active non-violence is also called mettā (loving-kindness). We should practice the meditation of loving-kindness at the end of every meditation session.

[DLMBSFn-V301]

(DLMBS Commentary V301) The story for this verse is identical with the one for the previous verses (DhP 296 - DhP 300).

The forms of meditation described in the previous five verses are the most important in Buddhist practice. By following all of them, by devoting our minds to meditation day and night, we can truly hope to achieve the Awakenment and be free from suffering.

[DLMBSFn-V302]

(DLMBS Commentary V302) Once there was a big festival in Vesāli. The city was lit up and full of happy people, everybody was singing and dancing. A young monk in the monastery saw the festival from a distance and felt dissatisfied with his life as a monk. He complained aloud that he has the worst lot in the whole world. At that instant, a guardian spirit appeared and told the monk that as those in hells envy those in heaven, so do people from the city envy the monks in the forest. The monk realized the truth.

In the morning he told this story to the Buddha, who admonished him with this verse, further adding that the monk should reflect on the impermanence and pain in the lives of all beings.

[DLMBSFn-V303]

(DLMBS Commentary V303) Venerable Sāriputta had a lay disciple named Citta. Although he was not a monk he attained the third level of Awakenment. Once he came to Sāvatthi in order to pay his respects to the Buddha. He came with a caravan, many carts loaded with food and other goods. He stayed in the monastery many days, continually making offerings to the Buddha and monks. But still his goods did not diminish one bit.

The day before he had to leave for his hometown, Citta offered all of his goods to the Community. But his carts were immediately full again! The gods filled them up with various priceless things. Venerable Ānanda reported this to the Buddha. He replied with this verse, saying that somebody as Citta will be revered wherever he goes.

[DLMBSFn-V304]

(DLMBS Commentary V304) Anātha Piṇḍika and Ugga both studied under the same teacher while they were young. Later Anātha Piṇḍika had a daughter and Ugga had a son. When the children grew up, their parents arranged their marriage. The daughter of Anātha Piṇḍika, named Cūla Subhaddā went to live with her husband and parents-in-law.

Ugga and his family were not followers of the Buddha, but they were disciples of different ascetic school (called "naked ascetics", because the monks did not wear any clothes). Cūla Subhaddā told her mother-in-law about the Buddha and she was anxious to see him. She agreed to invite the Buddha for the almsfood the next day. Because the Jetavana monastery was far away, Cūla Subhaddā made the invitation only with her heart. But the Buddha knew and accepted the invitation.

At that day, Anātha Piṇḍika went to the monastery and invited the Buddha to have almsfood in his house the next day. But the Buddha replied that he had already accepted Cūla Subhaddā's invitation. Anātha Piṇḍika asked how was it possible if his daughter lived so far away. The Buddha replied with this verse, saying that the good ones can be seen and heard from far away.

The next day, the Buddha with many monks went to the house of Ugga. After the meal, he delivered a discourse. The whole Ugga's family became followers of the Buddha.

[DLMBSFn-V305]

(DLMBS Commentary V305) Venerable Ekavihāri used to live alone, eat alone and meditating in solitude. He did not like to keep company of other monks. Some monks did not understand why he did so and reported the matter to the Buddha. The Buddha praised Ekavihāri and spoke this verse about how good it is for a monk to concentrate on meditation in seclusion.

校註：

[NandFn21-01]

〔校註21-001〕高顯如雪山

說明：原版注釋正確；偈頌正文誤植也。

[NandFn21-02]

(1, 2, 3, 4, 5, 6) 〔Nanda 校註21-02〕請參《法句經故事集》，二十一～五、男孩和眾多的神祇 (偈 296~301)。

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）