namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

法句經 第二十三：象品 多譯本對讀(段層次) Dhammapada (Dhp.) 23. Nāgavaggo

偈頌目錄
Dhp320 Dhp321 Dhp322 Dhp323 Dhp324 Dhp325 Dhp326
Dhp327 Dhp328 Dhp329 Dhp330 Dhp331 Dhp332 Dhp333
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. 320
巴利原典 (PTS) [1]
  1. Nāgavaggo.
320. Ahaṃ nāgo'va saṅgāme cāpāto patitaṃ saraṃ
Ativākyaṃ titikkhissaṃ dussīlo hi bahujjano.
巴利原典 (CSCD) [2]

23. Nāgavaggo

320. Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ;
Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.
漢譯( 了參 法師 譯, 文言文版) [3]

二十三：象品

三二０　如象在戰陣，（堪忍）弓箭射，我忍謗（亦爾）。世多破戒者。 [MettFn23-03]
漢譯( 敬法 法師 譯, 白話文版) [4]

第廿三：象品

320 我就像戰場上的象，忍受從弓射來的箭，
我忍受他人的毀謗。許多人的確是無戒。
漢譯(周金言 譯, 白話文版) [13]

第二十三品－－象品

如同戰場中的大象忍受弓箭，我（佛陀）也如此忍受謗辱。事實上，世人多破戒的人。 (偈 320)

只有馴服的象（馬）可以參加集會，國王只乘馴服的動物（象），能夠忍受誹謗，調御自己的人，是人中最尊貴的人。 (偈 321)

調服的騾最優良，信度的種馬 [dhp-a-322-note] 最優秀，矯羅 [dhp-a-322-note2] 的象最優良，但自行調御的人，更為優良。 (偈 322)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：我如象鬪，不恐中箭，當以誠信，度無戒人T4,570b
  2. 法句譬喻經：我如象鬪，不恐中箭，當以誠信，度無戒人T4,600b
3. 義足經：我如象行鬪，被瘡不著想，念我忍意爾，世人無善念T4,177b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 23 The Elephant

THE MAJORITY ARE UNDISCIPLINED

  1. As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse; verily most people are undisciplined.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XXIII The Elephant

320. As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse. There are many, indeed, who lack virtue.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp XXIII Elephants

320

I — like an elephant in battle,
enduring an arrow shot from a bow —
will endure a false accusation,
for the mass of people
have        no principles.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 23 The Elephant

320
A tusker on the battlefront
Must bear both spike and blade;
And I must likewise bear abuse,
For most folk are depraved.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XXIII: The Elephant

320 Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.
英譯(Cited from DLMBS) [12]

Chapter 23: The Elephant

DhP 320
As an elephant in the battle endures the arrows shot from bows,
so will I endure abuse. Many people are of bad morality. [DLMBSFn-V320]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 320
Dhammapada Dhp. 321
巴利原典 (PTS) [1]
321. Dantaṃ nayanti samitiṃ dantaṃ rājā'bhirūhati
Danto seṭṭho manussesu yo'tivākyaṃ titikkhati.
巴利原典 (CSCD) [2]
321. Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;
Danto seṭṭho manussesu, yotivākyaṃ titikkhati.
漢譯( 了參 法師 譯, 文言文版) [3] 三二一　調御（象）可赴集會，調御（象）可為王乘。若能堪忍於謗言，人中最勝調御者。 [MettFn23-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
321 馴服之獸可帶往人群；國王只騎馴服的動物。
已調服及能忍毀謗者，他是眾人中的最上者。
漢譯(周金言 譯, 白話文版) [13]

如同戰場中的大象忍受弓箭，我（佛陀）也如此忍受謗辱。事實上，世人多破戒的人。 (偈 320)

只有馴服的象（馬）可以參加集會，國王只乘馴服的動物（象），能夠忍受誹謗，調御自己的人，是人中最尊貴的人。 (偈 321)

調服的騾最優良，信度的種馬 [dhp-a-322-note] 最優秀，矯羅 [dhp-a-322-note2] 的象最優良，但自行調御的人，更為優良。 (偈 322)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：譬象調正，可中王乘，調為尊人，乃受誠信T4,570b
  2. 法句譬喻經：譬象調伏，可中王乘，調為尊人，乃受誠信T4,600b
  3. 出曜經：譬馬調正，可中王乘，調為人尊，乃受誠信T4,712a
4. 長含：如象善調，隨意所之，大眾如是，隨教而還T1,10a
5. 智度：能忍惡罵人，是名人中上，譬如好良馬，可中為王乘T25,316a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE CULTURED ENDURE ABUSE

  1. They lead the trained (horses or elephants) to an assembly. The king mounts the trained animal. Best among men are the trained who endure abuse.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 321. A tamed elephant is led into a crowd, and the king mounts a tamed elephant. Best among men is the subdued one who endures abuse.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

321

The tamed is the one
they take into assemblies.
The tamed is the one
the king mounts.
The tamed who endures
a false accusation
is, among human beings,
  the best.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
321
A steed that’s tamed, a king will mount;
Grand meetings does that horse attend.
Those well-tamed men who bear insults
Are likewise truly excellent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 321 They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.
英譯(Cited from DLMBS) [12]
DhP 321
A tamed elephant is led into the assembly. The king mounts a tamed elephant.
The tamed one, who endures abuses, is the best amongst people. [DLMBSFn-V321]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 321
Dhammapada Dhp. 322
巴利原典 (PTS) [1]
322. Varamassatarā dantā ājānīyā ca sindhavā
Kuñjarā ca mahānāgā attadanto tato varaṃ.
巴利原典 (CSCD) [2]
322. Varamassatarā dantā, ājānīyā ca [ājānīyāva (syā.)] sindhavā;
Kuñjarā ca [kuñjarāva (syā.)] mahānāgā, attadanto tato varaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三二二　調御之騾為優良，信度駿馬為優良，矯羅大象亦優良，自調御者更優良。 [LChnFn23-01] 、 [LChnFn23-02] 、 [MettFn23-01] 、 [MettFn23-02] 、 [MettFn23-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
322 已馴服的騾是最好，信度馬是最好的馬，
崑迦拉是最好的象，調服自己者更優良。
漢譯(周金言 譯, 白話文版) [13]

如同戰場中的大象忍受弓箭，我（佛陀）也如此忍受謗辱。事實上，世人多破戒的人。 (偈 320)

只有馴服的象（馬）可以參加集會，國王只乘馴服的動物（象），能夠忍受誹謗，調御自己的人，是人中最尊貴的人。 (偈 321)

調服的騾最優良，信度的種馬 [dhp-a-322-note] 最優秀，矯羅 [dhp-a-322-note2] 的象最優良，但自行調御的人，更為優良。 (偈 322)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：雖為常調，如彼新馳，亦最善象，不如自調T4,570b
  2. 法句譬喻經：雖為常調，如彼新馳，亦最善象，不如自調T4,600c
  3. 出曜經：雖為常調，如彼新馳，亦最善象，不如自調T4,712a
  4. 法集：雖為常調伏，如彼新馳馬，亦如善龍象，不如自調者T4,786c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED IS HE WHO CONTROLS HIMSELF

  1. Excellent are trained mules, so are thoroughbred horses of Sindh and noble tusked elephants; but far better is he who has trained himself.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 322. Excellent are well-trained mules, thoroughbred Sindhu horses and noble tusker elephants. But better still is the man who has subdued himself.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

322-323

Excellent are tamed mules,
  tamed thoroughbreds,
  tamed horses from Sindh.
Excellent, tamed tuskers,
  great elephants.
But even more excellent
are those   self-tamed.

For not by these mounts could you go
to the land unreached,
as the tamed one goes
by taming, well-taming, himself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
322
Trained mules are excellent, as are thoroughbred horses from Sindh, and majestic elephants. But a person who has tamed himself is even more excellent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 322 Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.
英譯(Cited from DLMBS) [12]
DhP 322
Excellent are tamed mules; and the thoroughbred horses from Sindh;
Eand all kinds of elephants. One who tamed himself is the best of all. [DLMBSFn-V322]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 322
Dhammapada Dhp. 323
巴利原典 (PTS) [1]
323. Na hi etehi yānehi gaccheyya agataṃ disaṃ
Yathāttanā sudantena danto dantena gacchati.
巴利原典 (CSCD) [2]
323. Na hi etehi yānehi, gaccheyya agataṃ disaṃ;
Yathāttanā sudantena, danto dantena gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 三二三 實非彼等車乘，得達難到境地，若人善自調御，由於調御得達。 [LChnFn23-03] 、 [MettFn23-04] 、 [NandFn23-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
323 以任何車乘皆不能去到未到過之地（涅槃）；
只有完全調服自己的人才能到達其地。
漢譯(周金言 譯, 白話文版) [13] 任何車乘都無法使人到達涅槃境界，只有善自調御，才能使人抵達涅槃境界。 (偈 323)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：彼不能適，人所不至，唯自調者，能到調方T4,570b
  2. 法句譬喻經：彼不能適，人所不至，唯自調者，能到調方T4,600c
  3. 出曜經：彼不能乘，人所不至，唯自調者，乃到調方T4,712b
  4. 法集：彼人不能乘，人所亦不至，惟自調伏者，乃到調方所T4,786c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SELF-CONTROL LEADS TO ONE'S GOAL

  1. Surely never by those vehicles would one go to the untrodden land (Nibbāna) as does one who is controlled through his subdued [NāradaFn23-01] and well-trained [NāradaFn23-02] self.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 323. Not by these mounts, however, would one go to the Untrodden Land (Nibbana), as one who is self-tamed goes by his own tamed and well-controlled mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

322-323

Excellent are tamed mules,
  tamed thoroughbreds,
  tamed horses from Sindh.
Excellent, tamed tuskers,
  great elephants.
But even more excellent
are those   self-tamed.

For not by these mounts could you go
to the land unreached,
as the tamed one goes
by taming, well-taming, himself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
323
By no means using carts or steeds
To final Truth will men proceed;
But, rather, they who’ve tamed their minds.
Tamed by taming, the Truth they’ll find.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 323 For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.
英譯(Cited from DLMBS) [12]
DhP 323
Not by all these vehicles could one go to the land previously not traveled to,
as would one who is tamed would go by himself being tamed and well controlled. [DLMBSFn-V323]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 323
Dhammapada Dhp. 324
巴利原典 (PTS) [1]
324. Dhanapālako nāma kuñjaro kaṭukappabhedano dunnivārayo
Baddho kabalaṃ na bhuñjati sumarati nāgavanassa kuñjaro.
巴利原典 (CSCD) [2]
324. Dhanapālo [dhanapālako (sī. syā. kaṃ. pī.)] nāma kuñjaro, kaṭukabhedano [kaṭukappabhedano (sī. syā. pī.)] dunnivārayo;
Baddho kabaḷaṃ na bhuñjati, sumarati [susarati (ka.)] nāgavanassa kuñjaro.
漢譯( 了參 法師 譯, 文言文版) [3] 三二四　如象名財護，泌液暴難制，繫縛不少食，惟念於象林。 [LChnFn23-04] 、 [LChnFn23-05] 、 [LChnFn23-06] 、 [MettFn23-05] 、 [MettFn23-06] 、 [NandFn23-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
324 那隻名為護財的象，像發情之象難制伏，
牠連美食也不要吃，只想著要回去象林（顧母親）。
漢譯(周金言 譯, 白話文版) [13] 求偶時期的財護 [dhp-a-324-note] ，難以馴服，但被人繫縛後，不吃任何食物，只惦記著森林。 [dhp-a-324-han-note] (偈 324)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：如象名財守，猛害難禁制，繫絆不與食，而猶暴逸象T4,570b
  2. 法句譬喻經：如象名護財，猛害難禁制，繫靽不與食，而猶慕逸象T4,600c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

AN ELEPHANT CARED FOR HIS MOTHER

  1. The uncontrollable, captive tusker named Dhanapālaka, with pungent juice flowing, eats no morsel; the tusker calls to mind the elephant forest.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 324. Musty during rut, the tusker named Dhanapalaka is uncontrollable. Held in captivity, the tusker does not touch a morsel, but only longingly calls to mind the elephant forest.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

324 [ThaniSFn-V324]

The tusker, Dhanapalaka,
deep in rut, is hard to control.
Bound, he won't eat a morsel:
the tusker misses
the elephant wood.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
324
‘Treasurer’, the elephant, is standing distraught:
He’s been fastened with bindings both painful and taut.
Though provided with grass, he will eat not a blade -
He remembers the bliss of the elephant glade.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 324 The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.
英譯(Cited from DLMBS) [12]
DhP 324
The elephant named Dhanapala,
difficult to control in his rut
and bound does not eat his food.
He remembers his life in the elephant-grove. [DLMBSFn-V324]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 324
Dhammapada Dhp. 325
巴利原典 (PTS) [1]
325. Middhī yadā hoti mahagghaso ca niddāyitā samparivattasāyī
Mahāvarāho'va nivāpapuṭṭho punappunaṃ gabbhamupeti mando.
巴利原典 (CSCD) [2]
325. Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;
Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando.
漢譯( 了參 法師 譯, 文言文版) [3] 三二五　樂睡又貪食，轉側唯長眠，如豬食無厭，愚者數入胎。 [LChnFn23-07] 、 [MettFn23-07] 、 [MettFn23-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
325 若人懶慵吃太多，猶如飽食大肥豬，
輾轉翻身睡懶覺，懶人一再地入胎。
漢譯(周金言 譯, 白話文版) [13] 愚癡的人，懶惰，好吃又貪睡，像豬一樣懶睡翻滾，因此生死輪迴不斷。 （偈325）
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：沒在惡行者，恒以貪自繫，其象不知厭，故數入胞胎T4,570b
  2. 出曜經：貪餮不自節，三轉隨時行，如圈被養猪，數數受胞胎T4,749a
  3. 法集：貪餮不自節，三轉隨時行，如圈被養猪，數數受胞胎T4,786c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE MODERATE IN EATING

  1. The stupid one, when he is torpid, gluttonous, sleepy, rolls about lying like a great hog nourished on pig-wash, goes to rebirth again and again.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 325. When a man is sluggish and gluttonous, sleeping and rolling around in bed like a fat domestic pig, that sluggard undergoes rebirth again and again.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

325

When torpid & over-fed,
a sleepy-head lolling about
like a stout hog, fattened on fodder:
a dullard enters the womb
  over &
  over again.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
325
The indolent glutton who gobbles his fill
Like a corpulent porker that’s fattened on swill,
Rolling around in luxurious slumber,
Will enter the womb again, times without number.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 325 If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.
英譯(Cited from DLMBS) [12]
DhP 325
If one is sluggish and eats too much,
is sleepy and rolls about in his sleep,
such a lazy one is like a fat well fed hog -
will be born again and again. [DLMBSFn-V325]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 325
Dhammapada Dhp. 326
巴利原典 (PTS) [1]
326. Idaṃ pure cittamacāri cārikaṃ
Yenicchakaṃ yatthakāmaṃ yathāsukhaṃ
Tadajjahaṃ niggahessāmi yoniso
Hatthippabhinnaṃ viya aṅkusaggaho.
巴利原典 (CSCD) [2]
326. Idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;
Tadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅkusaggaho.
漢譯( 了參 法師 譯, 文言文版) [3] 三二六　我此過去心──任意隨所欲，隨愛好遊行。我今悉調伏，如象師持鉤，（制御）泌液象。 [NandFn23-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
326 以前此心四處飄蕩，隨著所欲所喜所樂。
今天我將善御己心，如象師持鉤制狂象。
漢譯(周金言 譯, 白話文版) [13] 從前，我的心四處攀緣，但現在我已經調御內心，如同馴象師制服求偶時期的象。 (偈 326)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：本意為純行，及常行所安，悉捨降伏結，如鉤制象調T4,570b
  2. 法句譬喻經：本意為純行，及常行所安，悉捨降結使，如鈎制象調T4,600c
  3. 出曜經：汝心莫遊行，恣意而遊逸，我今還攝汝，如御暴逸象T4,759a
  4. 法集：汝心莫遊行，恣意而放逸，我今還攝汝，如御暴逸象T4,795b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CONTROL YOUR THOUGHTS

  1. Formerly this mind went wandering where it liked, as it wished and as it listed. Today with attentiveness I shall completely hold it in check, as a mahout (holds in check) an elephant in must.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 326. Formerly this mind wandered about as it liked, where it wished and according to its pleasure, but now I shall thoroughly master it with wisdom as a mahout controls with his ankus an elephant in rut.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

326

Before, this mind went wandering
  however it pleased,
  wherever it wanted,
  by whatever way that it liked.
Today I will hold it aptly in check —
as one wielding a goad, an elephant in rut.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
326
This mind went a-wandering in previous times
Whenever, wherever, its pleasure inclined;
But today, using wisdom, I’ll hold it restrained
Like a driver with hook might an elephant train.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 326 This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.
英譯(Cited from DLMBS) [12]
DhP 326
This mind of mine used to wander around aimlessly,
as it liked, wherever it wanted, as was its pleasure.
Today, I will restrain it thoroughly,
just as the elephant driver subdues an elephant in rut. [DLMBSFn-V326]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 326
Dhammapada Dhp. 327
巴利原典 (PTS) [1]
327. Appamādaratā hotha sacittamanurakkhatha
Duggā uddharathattānaṃ paṅke sanno'va kuñjaro.
巴利原典 (CSCD) [2]
327. Appamādaratā hotha, sacittamanurakkhatha;
Duggā uddharathattānaṃ, paṅke sannova [sattova (sī. pī.)] kuñjaro.
漢譯( 了參 法師 譯, 文言文版) [3] 三二七　當樂不放逸，善護於自心。自救出難處，如象（出）泥坑。 [MettFn23-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
327 你們應樂於不放逸，你們應當防護己心；
讓自己脫離種種惡，猶如困象脫離泥沼。
漢譯(周金言 譯, 白話文版) [13] 人應該歡喜正念現前，並且妥善護衛自心；如同象自力脫離沼泥，修行的人也應自力脫離煩惱的陷阱。 (偈327)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：樂道不放逸，能常自護心，是為拔身苦，如象出于塪T4,570b
  2. 法句譬喻經：樂道不放逸，能常自護心，是為拔身苦，如象出于陷T4,600c
  3. 出曜經：比丘謹慎樂，放逸多憂愆，能免深海難，如象拔淤泥T4,645c
  4. 法集：苾芻懷謹慎，放逸多憂愆，如象拔淤泥，難救深海苦T4,779b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

AVOID THE EVIL WAY

  1. Take delight in heedfulness. Guard your mind well. Draw yourselves out of the evil way as did the elephant sunk in the mire.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 327. Delight in heedfulness! Guard well your thoughts! Draw yourself out of this bog of evil, even as an elephant draws himself out of the mud.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

327

Delight in heedfulness.
Watch over your own mind.
Lift yourself up
from the hard-going way,
like a tusker sunk in the mud.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
327
Take pleasure in diligence,
Guarding your consciousness.

Evil, though difficult,
Act like the elephant:
Stuck in a marsh,
He just pulls himself out of it.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 327 Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.
英譯(Cited from DLMBS) [12]
DhP 327
Be devoted to conscientiousness. Guard your own mind.
Lift yourself up from this bad place, just like an elephant sunk in mud. [DLMBSFn-V327]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 327
Dhammapada Dhp. 328
巴利原典 (PTS) [1]
328. Sace labhetha nipakaṃ sahāyaṃ
Saddhiṃ caraṃ sādhu vihāri dhīraṃ
Abhibhuyya sabbāni parissayāni
Careyya tenattamano satīmā.
巴利原典 (CSCD) [2]
328. Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;
Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.
漢譯( 了參 法師 譯, 文言文版) [3] 三二八　若得同行伴───善行富智慮，能服諸艱困，欣然共彼行。 [MettFn23-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
328 如果找到和他一同生活會好的有智慧賢友為伴，
他應歡喜及正念地與其人同行，克服一切危難。
漢譯(周金言 譯, 白話文版) [13]

如果有行為端莊、智慧具足、適合共住的益友，應該欣然與他共住，而克服所有的困難。 (偈 328)

但如果沒有行為端莊、智慧具足、適合共住的益友，就應該像國王放棄王國，或獨自生活在森林中的象，獨自居處。 (偈 329)

寧可一人獨居，也不要與無明的人為友，獨自居處，不造作惡行，自由自在，如同森林中的象。 (偈 330)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：若得賢能伴，俱行行善悍，能伏諸所聞，至到不失意T4,570b
  2. 出曜經：若得親善友，共遊於世界，不積有遺餘，專念同其意T4,697a
  3. 法集：若人親善友，共遊於世間，不積有冤餘，專念同其意T4,784b
4. 中含72：若得定為侶，慧者共修善，捨本所執意，歡喜常相隨T1,535c
5. 四分：若審得善伴，共行住勇健，遊處在諸眾，其心常歡喜T22,882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ASSOCIATE WITH THE WISE

  1. If you get a prudent companion (who is fit) to live with you, who behaves well and is wise, you should live with him joyfully and mindfully, overcoming all dangers.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 328. If for company you find a wise and prudent friend who leads a good life, you should, overcoming all impediments, keep his company joyously and mindfully.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

328-330

If you gain a mature companion —
a fellow traveler, right-living, enlightened —
overcoming all dangers
  go with him, gratified,
  mindful.

If you don't gain a mature companion —
a fellow traveler, right-living, enlightened —
  go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
  his herd.

Going alone is better,
there's no companionship with a fool.
  Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
328
If you find a prudent friend or companion who is virtuous and wise, overcoming all difficulties, you should live together happily and mindfully.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 328 If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
英譯(Cited from DLMBS) [12]
DhP 328
If you find an intelligent companion,
a fellow-traveler of pure actions and wise,
you should overcome all problems
and travel with him, delighted and mindful. [DLMBSFn-V328]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 328
Dhammapada Dhp. 329
巴利原典 (PTS) [1]
329. No ce labhetha nipakaṃ sahāyaṃ
Saddhiṃ caraṃ sādhu vihāri dhīraṃ
Rājā'va raṭṭhaṃ vijitaṃ pahāya
Eko care mātaṅgaraññe'va nāgo.
巴利原典 (CSCD) [2]
329. No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;
Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.
漢譯( 了參 法師 譯, 文言文版) [3] 三二九　若無同行伴───善行富智慮，應如王棄國，如象獨行林。 [MettFn23-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
329 如果找不到和他一同生活會好的有智慧賢友為伴，
他應像捨棄國土之王，如象在瑪當林裡獨自生活。
漢譯(周金言 譯, 白話文版) [13]

如果有行為端莊、智慧具足、適合共住的益友，應該欣然與他共住，而克服所有的困難。 (偈 328)

但如果沒有行為端莊、智慧具足、適合共住的益友，就應該像國王放棄王國，或獨自生活在森林中的象，獨自居處。 (偈 329)

寧可一人獨居，也不要與無明的人為友，獨自居處，不造作惡行，自由自在，如同森林中的象。 (偈 330)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：不得賢能伴，俱行行惡悍，廣斷王邑里，寧獨不為惡T4,570b
  2. 法句譬喻經：學無朋類，不得善友，寧獨守善，不與愚偕T4,577c,559c
  3. 出曜經：設不得親友，獨遊無伴侶，廣觀諸方界，獨善不造惡T4,697a
  4. 法集：學無同伴侶，又不得親友，寧獨守善行，不與愚人偕T4,784b
5. 中含72：若不得定伴，慧者獨修善，如王嚴治國，如象獨在野T1,535c
6. 四分：若不得善伴，獨行常勇健，捨於郡國邑，無事如野象T22,882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WANDER ALONE IF THERE IS NO SUITABLE COMPANION

  1. If you do not get a prudent companion who (is fit) to live with you, who behaves well and is wise, then like a king who leaves a conquered kingdom, you should live alone as an elephant does in the elephant forest.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 329. If for company you cannot find a wise and prudent friend who leads a good life, then, like a king who leaves behind a conquered kingdom, or like a lone elephant in the elephant forest, you should go your way alone.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

328-330 [ThaniSFn-V329-330]

If you gain a mature companion —
a fellow traveler, right-living, enlightened —
overcoming all dangers
  go with him, gratified,
  mindful.

If you don't gain a mature companion —
a fellow traveler, right-living, enlightened —
  go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
  his herd.

Going alone is better,
there's no companionship with a fool.
  Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
329
If you find no prudent friend or companion who is virtuous and wise, like a king abandoning his conquered kingdom, live alone, like an elephant in Elephant Jungle.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 329 If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,--like an elephant in the forest.
英譯(Cited from DLMBS) [12]
DhP 329
If you do not find an intelligent companion,
a fellow-traveler of pure actions and wise,
like a king leaves behind the subdued kingdom,
you should travel alone, just like an elephant in the elephant-grove. [DLMBSFn-V329]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 329
Dhammapada Dhp. 330
巴利原典 (PTS) [1]
330. Ekassa caritaṃ seyyo
Natthi bāle sahāyatā
Eko care na ca pāpāni kayirā
Appossukko mātaṅgaraññe'va nāgo.
巴利原典 (CSCD) [2]
330. Ekassa caritaṃ seyyo, natthi bāle sahāyatā;
Eko care na ca pāpāni kayirā, appossukko mātaṅgaraññeva nāgo.
漢譯( 了參 法師 譯, 文言文版) [3] 三三０　寧一人獨行，不與愚為友。獨行離欲惡，如象獨遊林。 [MettFn23-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
330 獨自一人生活更好，絕對不和愚人為友。
獨自過活不造諸惡，如象在瑪當林自在。
漢譯(周金言 譯, 白話文版) [13]

如果有行為端莊、智慧具足、適合共住的益友，應該欣然與他共住，而克服所有的困難。 (偈 328)

但如果沒有行為端莊、智慧具足、適合共住的益友，就應該像國王放棄王國，或獨自生活在森林中的象，獨自居處。 (偈 329)

寧可一人獨居，也不要與無明的人為友，獨自居處，不造作惡行，自由自在，如同森林中的象。 (偈 330)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：寧獨行為善，不與愚為侶，獨而不為惡，如象驚自護T4,570c
  2. 法句經：樂戒學行，奚用伴為，獨善無憂，如空野象T4,559c
  3. 法句譬喻經：樂戒學行，奚用伴為，獨善無憂，如空野象T4,578a
  4. 出曜經：樂戒學行，奚用伴為，獨善無憂，如空野象T4,698a
  5. 法集：樂戒學法行，奚用伴侶為，如龍好深淵，如象樂曠野T4,784b
6. 中含72：獨行莫為惡，如象獨在野，獨行為善勝，勿與惡共會T1,535c
7. 四分：寧獨自行善，不與愚惡伴，獨行莫作惡，如山頂野象T22,882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A SOLITARY CAREER IS BETTER

  1. Better it is to live alone. There is no fellowship [NāradaFn23-03] with the ignorant. Let one live alone doing no evil, care-free, like an elephant in the elephant forest.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 330. Better it is to live alone; there is no fellowship with a fool. Live alone and do no evil; be carefree like an elephant in the elephant forest.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

328-330 [ThaniSFn-V329-330]

If you gain a mature companion —
a fellow traveler, right-living, enlightened —
overcoming all dangers
  go with him, gratified,
  mindful.

If you don't gain a mature companion —
a fellow traveler, right-living, enlightened —
  go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
  his herd.

Going alone is better,
there's no companionship with a fool.
  Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
330
To live alone is better: there’s no fellowship with fools. Live alone, doing no evil, free of troubles, like an elephant in Elephant Jungle.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 330 It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
英譯(Cited from DLMBS) [12]
DhP 330
It is better to live alone; there is no companionship with a fool.
One should live alone, and commit no evil.
One should be content with little, like an elephant in the elephant-grove. [DLMBSFn-V330]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 330
Dhammapada Dhp. 331
巴利原典 (PTS) [1]
331. Atthamhi jātamhi sukhā sahāyā
Tuṭṭhī sukhā yā itarītarena
Puññaṃ sukhaṃ jīvitasaṅkhayamhi
Sabbassa dukkhassa sukhaṃ pahāṇaṃ.
巴利原典 (CSCD) [2]
331. Atthamhi jātamhi sukhā sahāyā, tuṭṭhī sukhā yā itarītarena;
Puññaṃ sukhaṃ jīvitasaṅkhayamhi, sabbassa dukkhassa sukhaṃ pahānaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三三一　應時得友樂，適時滿足樂，命終善業樂，離一切苦樂。 [MettFn23-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
331 有事時有朋友是樂，滿足於所擁有是樂，
臨終時有福業是樂，一切苦的斷除是樂。
漢譯(周金言 譯, 白話文版) [13]
在患難的時候，得遇善友是一件好事；知足是一件好事；
生命即將結束時，能具足功德是一件好事；
能夠解除所有苦是一件好事。 (偈331)

今生能禮敬、照顧母親是件好事；
今生能禮敬、照顧父親是件好事；
今生能禮敬、照顧沙門是件好事；
今生能禮敬、照顧聖者 [dhp-a-332-note] 是件好事； (偈332)

老年時，仍然能夠持戒是件好事；具有正信是件好事；
智慧具足是件好事；不造作惡業是件好事。 (偈333)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：生而有利安，伴軟和為安，命盡為福安，眾惡不犯安T4,570c
  2. 出曜經：義興則有樂，朋友食福樂，彼滅寂然樂，展轉普及人，苦為樂為本T4,757b
  3. 法集：聚則有樂，朋友食福樂，彼滅寂然樂，展轉普及人T4,795a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED ARE FRIENDS IN NEED

  1. When need arises, pleasant (is it to have) friends. Pleasant is it to be content with just this and that. Pleasant is merit when life is at an end. Pleasant is the shunning of all ill.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 331. Good are friends when need arises; good is contentment with just what one has; good is merit when life is at an end, and good is the abandoning of all suffering (through Arahantship).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

331-333

A blessing:     friends when the need arises.
A blessing:     contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:     the abandoning of all suffering
             & stress.

A blessing in the world:    reverence to your mother.
A blessing:     reverence to your father as well.
A blessing in the world:    reverence to a contemplative.
A blessing:     reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:     conviction established.
A blessing:     discernment attained.
The non-doing of evil things is
     a blessing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
331
How happy are friends when there’s critical need;
How happy are tastes that are easily pleased;
How happy is merit on reaching life’s end;
How happy, all suffering to finally transcend!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 331 If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.
英譯(Cited from DLMBS) [12]
DhP 331
Good are friends when need arises.
Good is satisfaction with whatever one has.
Good is merit when the life comes an end.
Good is to abandon all suffering completely. [DLMBSFn-V331]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 331
Dhammapada Dhp. 332
巴利原典 (PTS) [1]
332. Sukhā matteyyatā loke atho petteyyatā sukhā
Sukhā sāmaññatā loke atho brahmaññatā sukhā.
巴利原典 (CSCD) [2]
332. Sukhā matteyyatā loke, atho petteyyatā sukhā;
Sukhā sāmaññatā loke, atho brahmaññatā sukhā.
漢譯( 了參 法師 譯, 文言文版) [3] 三三二　世中敬母樂，敬父親亦樂。世敬沙門樂，敬聖人亦樂。 [MettFn23-11] 、 [MettFn23-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
332 於世間事奉母親是樂，事奉父親同樣也是樂。
於世間事奉沙門是樂，事奉婆羅門一樣是樂。 [CFFn23-01]
漢譯(周金言 譯, 白話文版) [13]
在患難的時候，得遇善友是一件好事；知足是一件好事；
生命即將結束時，能具足功德是一件好事；
能夠解除所有苦是一件好事。 (偈331)

今生能禮敬、照顧母親是件好事；
今生能禮敬、照顧父親是件好事；
今生能禮敬、照顧沙門是件好事；
今生能禮敬、照顧聖者 [dhp-a-332-note] 是件好事； (偈332)

老年時，仍然能夠持戒是件好事；具有正信是件好事；
智慧具足是件好事；不造作惡業是件好事。 (偈333)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：人家有母樂，有父斯亦樂，世有沙門樂，天下有道樂T4,570c
  2. 出曜經：世有父母樂，眾聚和亦樂，世有沙門樂，靜志樂亦然T4,755b
  3. 法集：世有父母樂，眾集和亦樂，世有沙門樂，靜志樂亦然T4,794c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED IS MINISTERING UNTO PARENTS

  1. Pleasant in this world is ministering to mother. [NāradaFn23-04] Ministering to father too is pleasant in this world. Pleasant is ministering to ascetics. Pleasant too is ministering to the Noble Ones. [NāradaFn23-05]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 332. In this world, good it is to serve one's mother, good it is to serve one's father, good it is to serve the monks, and good it is to serve the holy men.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

331-333

A blessing:     friends when the need arises.
A blessing:     contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:     the abandoning of all suffering
             & stress.

A blessing in the world:    reverence to your mother.
A blessing:     reverence to your father as well.
A blessing in the world:    reverence to a contemplative.
A blessing:     reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:     conviction established.
A blessing:     discernment attained.
The non-doing of evil things is
     a blessing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

332

Happy, is respect
          for one’s mother and father;
          for ascetics;
          for arahants.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 332 Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.
英譯(Cited from DLMBS) [12]
DhP 332
Being filial towards one's mother and father is good in this world.
Good is to be a monk in this world. It is also good to be a true Brahmin. [DLMBSFn-V332]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 332
Dhammapada Dhp. 333
巴利原典 (PTS) [1]
333. Sukhaṃ yāva jarā sīlaṃ sukhā saddhā patiṭṭhitā
Sukho paññāya paṭilābho pāpānaṃ akaraṇaṃ sukhaṃ.

Nāgavaggo tevīsatimo.
巴利原典 (CSCD) [2]
333. Sukhaṃ yāva jarā sīlaṃ, sukhā saddhā patiṭṭhitā;
Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhaṃ.

Nāgavaggo tevīsatimo niṭṭhito.
漢譯( 了參 法師 譯, 文言文版) [3]

三三三　至老持戒樂，正信成就樂，獲得智慧樂，不作諸惡業。 [MettFn23-12]

象品第二十三竟
漢譯( 敬法 法師 譯, 白話文版) [4]
333 持戒到老是樂，信心穩立是樂，
獲得智慧是樂，不造諸惡是樂。

象品第廿三完畢
漢譯(周金言 譯, 白話文版) [13]
在患難的時候，得遇善友是一件好事；知足是一件好事；
生命即將結束時，能具足功德是一件好事；
能夠解除所有苦是一件好事。 (偈331)

今生能禮敬、照顧母親是件好事；
今生能禮敬、照顧父親是件好事；
今生能禮敬、照顧沙門是件好事；
今生能禮敬、照顧聖者 [dhp-a-332-note] 是件好事； (偈332)

老年時，仍然能夠持戒是件好事；具有正信是件好事；
智慧具足是件好事；不造作惡業是件好事。 (偈333)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經：持戒終老安，信正所正善，智慧最安身，不犯惡最安T4,570c
  2. 出曜經：耆老持戒樂，有信成就樂，分別義趣樂，不造眾惡樂T4,755b
  3. 法集：耆年持戒樂，有信成就樂，分別義趣樂，不造眾惡業T4,794c
4. 中本起：持戒終老安，信正所止善，智慧最安身，眾惡不犯安T4,150a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED ARE VIRTUE, FAITH AND WISDOM

  1. Pleasant is virtue (continued) until old age. Pleasant is steadfast confidence. Pleasant is the attainment of wisdom. Pleasant is it to do no evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 333. Good is virtue until life's end, good is faith that is steadfast, good is the acquisition of wisdom, and good is the avoidance of evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

331-333

A blessing:     friends when the need arises.
A blessing:     contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:     the abandoning of all suffering
             & stress.

A blessing in the world:    reverence to your mother.
A blessing:     reverence to your father as well.
A blessing in the world:    reverence to a contemplative.
A blessing:     reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:     conviction established.
A blessing:     discernment attained.
The non-doing of evil things is
     a blessing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
333
Happy: maintaining one’s virtue till old age.
Happy: having faith that is unshakeable.
Happy: attaining wisdom.
Happy: not doing any evil.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 333 Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
英譯(Cited from DLMBS) [12]
DhP 333
It is good to be virtuous until you are old. Good is a firmly established trust.
Good is to attain wisdom. To abstain from doing evil is good. [DLMBSFn-V333]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解　摘譯　二十三：象品 Dhp. 333

備註：

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

〔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) 〔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)

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

參考相當之古漢譯對應經典：
[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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)

〔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 ）
[LChnFn23-01]〔註23-01〕 「信度 (Sindhu) 駿馬」，即印度河地方所產的駿馬。
[LChnFn23-02]〔註23-02〕 「矯羅」(Ku~njara) 象名。
[LChnFn23-03]〔註23-03〕 指涅槃。
[LChnFn23-04]〔註23-04〕 「財護」（Dhanapala）。
[LChnFn23-05]〔註23-05〕 象在發慾之期，從牠的顳(需+頁)分泌出一種臭液。這時牠的性情最難調制。
[LChnFn23-06]〔註23-06〕 故事說明此象如何思念牠的象母。意思是說我人應該孝順父母。
[LChnFn23-07]〔註23-07〕 指生死輪迴。
[CFFn23-01]〔敬法法師註23-01〕 51 註釋： 婆羅門 是已捨棄諸惡、修行圓滿的佛陀、辟支佛與弟子們。
[MettFn23-01]〔明法尊者註23-01〕 信度駿馬為優良 ︰在信度河(Sindhu辛頭河﹑印度河)地方出產好馬。DhA： Sindhavāti sindhavaraṭṭhe jātā assā.( 諸辛頭馬 ：已被生在辛頭國的諸馬。)
[MettFn23-02]〔明法尊者註23-02〕 憍羅 (Kunjara)︰一頭象之名。
[MettFn23-03](1, 2, 3)

〔明法尊者註23-03〕 摩醯提利(Māgaṇḍiyā)是優填王的三個后妃之一，當她知道佛陀來到憍賞彌之後，派惡徒加以毀謗，阿難尊者建議佛陀到別的地方去，佛陀說到別的地方也可能受人毀謗。

PS: 請參《法句經故事集》，二十三～一、 佛陀忍受毀謗 (偈 320~322)。
[MettFn23-04]〔明法尊者註23-04〕 難到境地 ：agataṁ disaṁ，指涅槃。
[MettFn23-05]〔明法尊者註23-05〕 泌液 ︰kaṭukapabhedano，分泌強烈的(體味)。象在發欲期，分泌體味(臭味)。
[MettFn23-06]

〔明法尊者註23-06〕 舍衛城中，有一位年老的婆羅門，他有八十萬財富，他分四十萬給四個結婚的兒子。後來，他的夫人去世了，他的兒子們勸他，把剩下的一半財產也全部分給他們，此後這老人分文不值。因為兒子媳婦不孝，老人從此流落街頭，拿著一缽一杖，前去找佛陀，佛陀就教他在大型聚會時，朗誦偈語 (S.7.14./I,176.)︰「我生子歡喜，我望子成就；他們與妻謀，趕我如趕豬；孽子看我衰，叫我爸.阿爸；子如夜叉形，捨棄我而去；如無用老馬，食物被拿走；長老乃子父，他家行乞食；若比不孝子，我的拐杖好；可趕走兇牛，也可趕兇狗；暗中作前導，涉深水作基；依拐杖威力，跌倒又爬起。」佛陀說，人若妥善照顧父母，可以得到功德。佛陀也講大象財護照顧父母的故事，財護被捕後，天天思念森林裡的父母。

PS: 請參《法句經故事集》，二十三～三、 父親與不肖的兒子們 (偈 324)。
[MettFn23-07]〔明法尊者註23-07〕 數入胎 ：指生死輪迴。貪睡又貪食則更趨向於三惡道(畜生、餓鬼、地獄)。
[MettFn23-08]

〔明法尊者註23-08〕 這是憍薩羅國波斯匿王食量過多的故事。故事與第204偈同。

PS: 請參《法句經故事集》，二十三～四、 飲食節制 (偈 325)。 另請參《法句經故事集》，十五～六、 飲食要節制 ( 偈 204 ) 的故事。
[MettFn23-09]

〔明法尊者註23-09〕 憍薩羅國王的一頭大象波梨耶(Pāveyyaka)老了的時候，某次陷入泥沼，國王找馴象師來幫忙，馴象師要人奏戰鼓，波梨耶聞聲大振，脫離困境。

PS: 請參《法句經故事集》，二十三～六、 隨著鼓聲起舞的老象 (偈 327)。
[MettFn23-10](1, 2, 3)

〔明法尊者註23-10〕 憍賞彌比丘，因判定有罪、無罪意見不同而起諍論。故事與第6偈同。 (Dhp. 328~330 cf. M.III, 154; Dhp. 330 cf.61)

PS: 請參《法句經故事集》，二十三～七、 照顧佛陀的大象 (偈 328~330)。 另參《法句經故事集》，一～五、 憍賞彌諍論不休的比丘們 ( 偈 006 ) 的故事。
[MettFn23-11]〔明法尊者註23-11〕 沙門、聖人 (brahmañña婆羅門)︰指佛陀、辟支佛、阿羅漢。
[MettFn23-12](1, 2, 3)

〔明法尊者註23-12〕 佛陀住喜瑪拉雅山時，發現當地受暴君統治，心想是否有法王子可以來統治，魔波旬慫恿佛陀當國王。佛陀說此偈。 (Dhp. 328~330 cf. M.III,154.)

PS: 請參《法句經故事集》，二十三～八、 魔波旬企圖慫恿佛陀 (偈 331~333)。
[dhp-a-322-note](1, 2, 3) 印度河地區出產的駿馬。
[dhp-a-322-note2](1, 2, 3) 大象名。
[dhp-a-324-note]「財護」為象名。
[dhp-a-324-han-note]譯者註：佛陀說此法句告誡世人應該孝順父母。
[dhp-a-332-note](1, 2, 3) 「聖者」：指佛陀、阿羅漢...等。
[NāradaFn23-01](Ven. Nārada 23-01) Dantena by sense-control.
[NāradaFn23-02](Ven. Nārada 23-02) Sudantena by the development of the Noble Path.
[NāradaFn23-03](Ven. Nārada 23-03) Sahāyatā. By this term are meant morality, austere practices, insight, Paths, Fruits and Nibbāna. (Commentary) See v. 61.
[NāradaFn23-04](Ven. Nārada 23-04) Matteyyatā does not mean motherhood or "to have a mother". The Commentarial explanation is good conduct (sammā-pañipatti) towards the mother, that is, ministering to the mother. The other terms are similarly explained.
[NāradaFn23-05](Ven. Nārada 23-05) The Buddha, the Arahants, and so on.
[ThaniSFn-V324](Ven. Thanissaro V. 324) DhpA: Dhanapalaka was a noble elephant captured for the king of Kasi. Although given palatial quarters with the finest food, he showed no interest, but thought only of the sorrow his mother felt, alone in the elephant wood, separated from her son.
[ThaniSFn-V329-330](1, 2) (Ven. Thanissaro V. 329-330) DhpA: The bull elephant named Matanga, reflecting on the inconveniences of living in a herd crowded with she-elephants and young elephants — he was pushed around as he went into the river, had to drink muddied water, had to eat leaves that others had already nibbled, etc. — decided that he would find more pleasure in living alone. His story parallels that of the elephant in AN 9.40 and elephant the Buddha met in the Parileyyaka Forest (Mv X.4.6-7).
[DLMBSFn-V320](DLMBS Commentary V320) The queen Māgandiya, the wife of the king Udena of Kosambi hated the Buddha. When he came to Kosambi, she hired some villains who followed the Buddha and abused him. Venerable Ānanda suggested that the Buddha should just leave Kosambi and go elsewhere, but the Buddha replied with this verse (and the following two, DhP 321 and Dhp 322), saying that he will endure the abuse patiently.
[DLMBSFn-V321]

(DLMBS Commentary V321) The story for this verse is identical with the one for the previous verse (DhP 320) and the following one (DhP 322).

A tamed elephant is very valuable: it is an important symbol of the king. The king is driven all around the city on a tamed elephant. The tamed elephant is the best of all elephants.

In the same way, one who "tamed" oneself is always the best of people. From the self-control begins the way to the Awakenment. Therefore, to show constraint when being abused is a very good training for those aspiring to the highest goal.
[DLMBSFn-V322]

(DLMBS Commentary V322) The story for this verse is identical with the one for the previous two verses (DhP 320 and DhP 321).

People of all regions in all times always desired to own thoroughbred and tamed animals. In this verse we are told that someone who tamed himself is to be praised even more.
[DLMBSFn-V323]

(DLMBS Commentary V323) A group of monks once saw an elephant trainer trying to subdue an elephant. The trainer could not succeed in any way he tried. One monk used to be an elephant trainer himself so he explained to the trainer how he should proceed. The elephant was then tamed very quickly.

When the monks returned to the monastery, they reported this story to the Buddha. The Buddha admonished the monk with this verse, saying that he should first tame himself. Only in this way will he be able to reach the Nirvana. Taming elephants will not help him one little bit in pursuing this goal.
[DLMBSFn-V324]

(DLMBS Commentary V324) In Sāvatthi there lived a rich Brahmin. When his wife died, he gave all his wealth to his sons. After that his sons did not care about him at all. He was left penniless and reduced to begging. He went to the Buddha and asked for advice.

The Buddha told him to tell his story wherever there was a large gathering of people. So the Brahmin went to the meeting of all the Brahmins from Sāvatthi (where his sons were also present) and told his story. People in the crowd got very angry and his sons were embarrassed.

From that time on, they took very good care of their father. The Brahmin was receiving four food-trays every day and he gave two of them to the Buddha in alms. After a time, the Buddha got invited to the house of the eldest son and there he spoke this verse: although Dhanapala was tied up in captivity, he still remembered his parents in the forest.
[DLMBSFn-V325]

(DLMBS Commentary V325) The king Pasenadi of Kosala once went to see the Buddha just after finishing an opulent meal. As a result, he was feeling drowsy and sleepy, could not concentrate on the Buddha's words and almost fell asleep. He apologized to the Buddha and told him about his heavy meal.

The Buddha replied with this verse, saying that overeating creates discomfort. The king acted accordingly, ate less and became much healthier and more active.
[DLMBSFn-V326]

(DLMBS Commentary V326) Sānu was a young sāmanera (novice). Once he recited the teaching and at the end he made dedication of merit to his parents. A spirit, who had been his mother in a previous existence, heard that and shared his merit. As a result, she was much respected amongst other spirits and gods.

But Sānu grew up and was dissatisfied with his life as a monk. He went to see his mother (in the present existence) and told her he decided to leave the Order. His mother tried to persuade him not to do so, but he was firm. The spirit also overheard this; possessed the young man's body so that he started rolling on the floor. People gathered and then spoke out about the advantages of the life of a monk. If Sānu were to disrobe, he would not reach the Awakenment. Then the spirit left.

After this experience Sānu decided to continue in the quest for the ultimate goal. He went back to the monastery and was fully ordained as a bhikkhu (monk). The Buddha wanted to help him and so he spoke this verse, guiding Sānu to control his mind. Sānu reflected on the message and later attained the Arahantship. He even became a very famous and revered teacher.
[DLMBSFn-V327]

(DLMBS Commentary V327) There was an elephant that was very strong when young, but as he got old, he became weak. Once he went to a pond and got stuck in the mud. The king sent some elephant trainers to help him. They started to beat the battle-drums. When the elephant heard them, his spirit rose and he freed himself from the mud.

When the Buddha heard about this, he spoke this verse, saying that just as the elephant pulled himself out of mud, so we must pull ourselves from the mud of defilements and suffering.
[DLMBSFn-V328]

(DLMBS Commentary V328) The monks in the city of Kosambi once quarreled about some trivial matter. This led to a terrible dispute. Even the Buddha was not able to appease the quarrelling monks. So the Buddha left them and went to the forest to stay alone.

After some time the monks cooled down and they realized their mistake. Therefore they went to the forest to find the Buddha and ask for his forgiveness. The Buddha told them this verse (and the following two, DhP 329 and DhP 330) to emphasize the value of a true friendship.
[DLMBSFn-V329]

(DLMBS Commentary V329) The story for this verse is identical with the one for the previous verse (DhP 328) and for the following verse (DhP 330).

If one does not find a good and worthy friend, it is better to be alone than to associate with bad people. Good friends are very important, because they can teach and guide us and set a good example worthy of following.
[DLMBSFn-V330]

(DLMBS Commentary V330) The story for this verse is identical with the one for the two previous verses (DhP 328 and DhP 329).

Companionship with a fool is very stressful. We cannot change the fool's ways, because a fool is a fool and does not realize hi foolishness. We are even in danger of becoming fools ourselves, if we lose control and start to learn from the fool. Therefore it is far better to be alone and to concentrate solely on our mental development and on reaching the Awakenment.
[DLMBSFn-V331](DLMBS Commentary V331) The Buddha was once thinking about how so many people were ill-treated by evil rulers. He tried to think up some way to convince the kings to rule wisely. Māra then tried to entice the Buddha to become a king himself. But the Buddha replied him with this verse (and the two following ones, DhP 332 and DhP 333), saying that their teachings were quite different and it was impossible for Māra to influence him to become a king.
[DLMBSFn-V332]

(DLMBS Commentary V332) The story for this verse is identical with the one for the previous verse (DhP 331) and the following one (DhP 333).

Filial love towards one's parents is (or should be) one of the basic foundations of our society even now, not to speak of the Buddha's times, when it was actually a crime not to look after one's parents (see the story for the verse in DhP 324). In this verse, the Buddha says that being a monk and reaching the state of a true Brahmin (which equals attaining the Awakenment) is as important as to love one’s parents. Maybe even more important - if we are able to reach Awakenment while our parents are still alive, we can teach them and help them on their own way towards this goal.
[DLMBSFn-V333]

(DLMBS Commentary V333) The story for this verse is identical with the one for the two previous verses (DhP 331 and DhP 332).

Virtue is the first and the most important factor that we must firmly establish before we start on the way towards the Awakenment. Abstaining from evil can of course be seen as a part of a moral life, but special emphasis is being put on this, because it is the first basic part of morality. Then there is trust, confidence that the way is truly leading towards the goal, that the methods described by the Buddha really work. And then can we start cultivating our minds in meditation in order to attain wisdom and achieve the Awakenment.

校註：

[NandFn23-01]

〔校註23-001〕 繫縛不入食

說明：參考法雨道場( 明法 法師)出版之修訂版，依巴、英及語體本更正。
[NandFn23-02]〔Nanda 校註22-02〕 請參《法句經故事集》，二十三～二、 人必須自我訓練 (偈 323)。
[NandFn23-03]〔Nanda 校註22-03〕 請參《法句經故事集》，二十三～五、 沙彌和前世母親的神祇 (偈 326)。

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 ）