法句經 (整部) 多譯本對讀(段層次) Dhammapada (Dhp.)

1. Yamakavaggo.

1. Yamakavaggo

一、雙品 [LCanFn01-01]

1 諸法 [LCanFn01-02] 意先導，意主.意造作 [MettFn01-01] 。 若以染污意，或語.或行業，是則苦隨彼，如輪隨獸足 [LCanFn01-03] 、 [MettFn01-02] 。 [MettFn01-03]

第一：雙品

第一品－－雙品

1. 心為法本，心尊心使，中心念惡，即言即行，罪苦自追，車轢于轍。（法句經, T4,562a） [TSFn01-01]
2. 心為法本，心尊心使，中心念惡，即言即行，罪苦自追，車轢於轍。（法句譬喻經, T04, 583a） [TSFn01-02]
3. 心為法本，心尊心使，中心念惡，即言即行，罪苦自追，車轢于轍。（出曜經：T04, 760a） [TSFn01-03]
4. 心為諸法本，心尊是心使，心若念惡行，即言即惡行，罪苦自追隨，車轢終于轍。（法集要頌經，T04, 795c） [TSFn01-04]

Chapter 1 The Twin Verses (Yamaka [NāradaFn01-01] Vagga)

EVIL BEGETS EVIL

1. Mind is the forerunner of (all evil) states. [NāradaFn01-02] Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox.

Dhp I Pairs

1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.

Dhp I Pairs

1-2 [ThaniSFn-V1-2]

Phenomena are   preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
  the track of the ox
  that pulls it.

Phenomena are  preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
  that never leaves.

1. Twinned Verses

Chapter I: The Twin-Verses

1 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

Chapter 1: The Pairs

1. 心為法本，心尊心使，中心念善，即言即行，福自追身，如影隨形。（法句經, T4,562a） [TSFn01-05]
2. 心為法本，心尊心使，中心念善，即言即行，福樂自追，如影隨形。（法句譬喻經, T04, 583a） [TSFn01-06]

3.心為法本，心尊心使，中心念善，即言即行，福慶自隨，如影隨形。（出曜經, T04, 760a） [TSFn01-07]

4. 心為諸法本，心尊是心使，心若念善行，即言即善行，福慶自追隨，如影隨其形。（法集要頌經, T04, 795c） [TSFn01-08]

GOOD BEGETS GOOD

2. Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one's shadow that never leaves. [NāradaFn01-03]

2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.

1-2 [ThaniSFn-V1-2]

Phenomena are   preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
  the track of the ox
  that pulls it.

Phenomena are  preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
  that never leaves.

人的內心若抱持：「他（她）辱罵我、毆打我、打垮我、劫奪我。」的想法，心中的怨恨無法止息。 (偈3)

人的內心若沒有：「他（她）辱罵我、毆打我、打垮我、劫奪我。」的想法，心中的怨恨就能止息。 (偈4) [dhp-a-003-note]

人若罵我，勝我不勝，快意從者，怨終不息。（出曜經, T04, 696c） [TSFn01-09]

RETALIATION DOES NOT LEAD TO PEACE

3. "He abused me, he beat me, he defeated me, he robbed me", in those who harbour such thoughts hatred is not appeased.

3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.

人的內心若抱持：「他（她）辱罵我、毆打我、打垮我、劫奪我。」的想法，心中的怨恨無法止息。 (偈3)

人的內心若沒有：「他（她）辱罵我、毆打我、打垮我、劫奪我。」的想法，心中的怨恨就能止息。 (偈4) [dhp-a-003-note]

若人致毀罵，彼勝我不勝，快樂從意者，怨終得休息。（法集要頌經, T04,784b） [TSFn01-10]

4. "He abused me, he beat me, he defeated me, he robbed me", in those who do not harbour such thoughts hatred is appeased. [NāradaFn01-04]

4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.

1. 慍於怨者，未嘗無怨，不慍自除，是道可宗。（法句經, T04, 562a） [TSFn01-11]
2. 不可怨以怨，終已得休息，行忍得息怨，此名如來法。（出曜經, T04, 697a） [TSFn01-12]
3. 不可怨以怨，終已得快樂，行忍怨自息，此名如來法。（法集要頌經, T4,784b） [TSFn01-13]

ANGER IS CONQUERED BY LOVE

5. Hatreds never cease through hatred in this world; through love [NāradaFn01-05] alone they cease. This is an eternal law. [NāradaFn01-06]

5. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.

不好責彼，務自省身，如有知此，永滅無患。（法句經, T04, 562a） [TSFn01-14]

2. 中阿含經：他人不解義，唯我獨能知，若有能解義，彼恚便得息T01,535c

QUARRELS CEASE THROUGH RIGHT THINKING

6. The others [NāradaFn01-07] know not that in this quarrel we perish; [NāradaFn01-08] those of them who realize it, have their quarrels calmed thereby. [NāradaFn01-09]

6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.

人若追求色身欲樂，不知守護諸根，飲食不知節制，懈怠不知精進，必定為波旬 [dhp-a-007-note1] 所毀滅，如同風吹弱樹。 (偈 7)

人若觀身不淨，守護諸根， 飲食節制，正信 [dhp-a-007-note2] 精進，則魔不能加以摧毀，一如風吹山石。 [dhp-a-007-note3] (偈 8)

1. 行見身淨，不攝諸根，飲食不節，慢墮怯弱，為邪所制，如風靡草。（法句經, T04,562a） [TSFn01-15]
2. 觀淨而自修，諸根不具足，於食無厭足，斯等凡品行，轉增於欲意，如屋壞穿漏。（出曜經, T04, 749b） [TSFn01-16]
3. 觀淨而自淨，諸根不具足，於食無厭足，斯等凡品行，轉增於欲意，如屋壞穿漏。（法集要頌經, T04, 793a） [TSFn01-17]

THE WEAK SUCCUMB TO TEMPTATION BUT NOT THE STRONG

7. Whoever lives contemplating pleasant things, [NāradaFn01-10] with senses unrestrained, in food immoderate, indolent, inactive, him verily Māra [NāradaFn01-11] overthrows, as the wind (overthrows) a weak tree.

7. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated. [BudRkFn-v7]

7-8 [ThaniSFn-V7-8]

One who stays focused on the beautiful,
is unrestrained with the senses,
knowing no moderation in food,
apathetic, unenergetic:
  Mara overcomes him
  as the wind, a weak tree.

One who stays focused on the foul,
is restrained with regard to the senses,
knowing moderation in food,
full of conviction & energy:
  Mara does not overcome him
  as the wind, a mountain of rock.

人若追求色身欲樂，不知守護諸根，飲食不知節制，懈怠不知精進，必定為波旬 [dhp-a-007-note1] 所毀滅，如同風吹弱樹。 (偈 7)

人若觀身不淨，守護諸根， 飲食節制，正信 [dhp-a-007-note2] 精進，則魔不能加以摧毀，一如風吹山石。 [dhp-a-007-note3] (偈 8)

1. 觀身不淨，能攝諸根，食知節度，常樂精進，不為邪動，如風大山。（法句經T04, 562a） [TSFn01-18]
2. 當觀不淨行，諸根無缺漏，於食知止足，有信執精進，不恣於欲意，如風吹泰山。（出曜經T04, 749c） [TSFn01-19]
3. 當觀不淨行，諸根無缺漏，於食知止足，有信執精進，不恣於欲意，如風吹泰山。（法集要頌經T04, 793b） [TSFn01-20]

8. Whoever lives contemplating "the Impurities", [NāradaFn01-12] with senses restrained, in food moderate, full of faith, [NāradaFn01-13] full of sustained energy, him Māra overthrows not, as the wind (does not overthrow) a rocky mountain. [NāradaFn01-14]

8. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort. [BudRkFn-v8]

7-8 [ThaniSFn-V7-8]

One who stays focused on the beautiful,
is unrestrained with the senses,
knowing no moderation in food,
apathetic, unenergetic:
  Mara overcomes him
  as the wind, a weak tree.

One who stays focused on the foul,
is restrained with regard to the senses,
knowing moderation in food,
full of conviction & energy:
  Mara does not overcome him
  as the wind, a mountain of rock.

人若不能遠離貪欲，無法克己，不誠實，沒有資格穿著袈裟 [dhp-a-009-note1] 。 (偈 9)

人若遠離貪欲，善持戒律，克己，誠實，有資格穿著袈裟。 (偈 10)

1. 不吐毒態，欲心馳騁，未能自調，不應法衣。（法句經, T04, 562a） [TSFn01-21]
2. 無塵離於塵，能持此服者，無御無所至，此不應法服。（出曜經, T04, 748b） [TSFn01-22]
3. 無塵離於塵，能持此服者，無御無所至，此不應法服。（法集要頌經, T04,793a） [TSFn01-23]

THE PURE ARE WORTHY OF THE YELLOW ROBE BUT NOT THE IMPURE

9. Whoever, unstainless, without self control and truthfulness, should don the yellow robe, [NāradaFn01-15] is not worthy of it.

9. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe.

9-10

He who, depraved,
    devoid
  of truthfulness
  & self-control,
puts on the ochre robe,
doesn't deserve the ochre robe.

But he who is free
                 of depravity
             endowed
                 with truthfulness
                 & self-control,
             well-established
                 in the precepts,
truly deserves the ochre robe.

人若不能遠離貪欲，無法克己，不誠實，沒有資格穿著袈裟 [dhp-a-009-note1] 。 (偈 9)

人若遠離貪欲，善持戒律，克己，誠實，有資格穿著袈裟。 (偈 10)

1. 能吐毒態，戒意安靜，降心已調，此應法衣。（法句經, T04, 562a） [TSFn01-24]
2. 若能除垢穢，修戒等慧定，彼應思惟業，此應服袈裟。（出曜經, T04, 748b） [TSFn01-25]
3. 若能除垢穢，修戒等慧定，彼應思惟業，此應服袈裟。（法集要頌經, T04,793a） [TSFn01-26]

10. He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.

10. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.

9-10

He who, depraved,
    devoid
  of truthfulness
  & self-control,
puts on the ochre robe,
doesn't deserve the ochre robe.

But he who is free
                 of depravity
             endowed
                 with truthfulness
                 & self-control,
             well-established
                 in the precepts,
truly deserves the ochre robe.

誤認非法為正法，誤認正法為非法，抱持邪見的人，永遠無法了悟正法。 (偈 11)

正法就認定是正法，非法就認定是非法，具足正見的人，了悟正法。 (偈 12)

1. 以真為偽，以偽為真，是為邪計，不得真利。（法句經, T04, 562a） [TSFn01-27]
2. 以真為偽，以偽為真，是為邪計，不得真利。（法句譬喻經, T04,583c） [TSFn01-28]
3. 不牢起牢想，牢起不牢想，彼不至於牢，由起邪見故。（出曜經, T04, 747c） [TSFn01-29]
4. 不堅起堅想，堅起不堅想，後不至於堅，由起邪見故。（法集要頌經, T04,793a） [TSFn01-30]

5.四分律：無堅說堅牢，堅牢不見堅，彼不解堅牢，墮邪憶念中T22,882c

RIGHT PERCEPTION LEADS TO THE REALIZATION OF THE TRUTH

11. In the unessential they imagine the essential [NāradaFn01-16] , in the essential they see the unessential - they who entertain (such) wrong thoughts [NāradaFn01-17] never realize the essence.

11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.

11-12 [ThaniSFn-V11-12]

Those who regard
non-essence as essence
and see essence as non-,
don't get to the essence,
  ranging about in wrong resolves.

But those who know
essence as essence,
and non-essence as non-,
get to the essence,
  ranging about in right resolves.

12. 真實思真實，非真知非真，正思惟境界，彼能達真實。 [MettFn01-23]

誤認非法為正法，誤認正法為非法，抱持邪見的人，永遠無法了悟正法。 (偈 11)

正法就認定是正法，非法就認定是非法，具足正見的人，了悟正法。 (偈 12)

1. 知真為真，見偽知偽，是為正計，必得真利。（法句經, T04, 562b） [TSFn01-31]
2. 知真為真，見偽知偽，是為正計，必得真利。（法句譬喻經, T04, 583c） [TSFn01-32]
3. 牢而知牢者，不牢知不牢，彼人求於牢，正治以為本。（出曜經, T04, 748a） [TSFn01-33]
4. 堅而知堅者，不堅知不堅，被人求於堅，正治以為本。（法集要頌經, T04,793a） [TSFn01-34]
5. 四分律：堅牢知堅牢，不堅知不堅，彼解堅牢法，入於正念中T22,882c

12. What is essential they regard as essential, what is unessential they regard as unessential - they who entertain (such) right thoughts [NāradaFn01-18] realize the essence.

12. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.

11-12 [ThaniSFn-V11-12]

Those who regard
non-essence as essence
and see essence as non-,
don't get to the essence,
  ranging about in wrong resolves.

But those who know
essence as essence,
and non-essence as non-,
get to the essence,
  ranging about in right resolves.

貪欲佔據不知修心的人，一如雨水滴進屋頂損壞的房子。 (偈 13)

貪欲無法佔據善於修心的人，一如雨水無法滴進屋頂完好的房子。 (偈 14)

1. 蓋屋不密，天雨則漏，意不惟行，淫泆為穿。（法句經, T04, 562b） [TSFn01-35]
2. 蓋屋不密，天雨則漏，意不惟行，婬泆為穿。（法句譬喻經, T04, 583c） [TSFn01-36]
3. 蓋屋不密，天雨則漏，人不惟行，漏婬怒癡。（出曜經, T04, 759c） [TSFn01-37]
4. 蓋屋若不密，天雨則常漏，人不思惟行，恒歷婬怒癡。（法集要頌經, T04,795b） [TSFn01-38]
5. 增壹阿含經：蓋屋不密，天雨則漏，人不惟行，漏婬怒癡T02, 591c

LUST PIERCES THE HEARTS OF THE UNDEVELOPED BUT NOT THOSE OF THE DEVELOPED

13. Even as rain penetrates as ill-thatched house, so does lust penetrate an undeveloped mind.

13. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.

13-14

As rain seeps into
an ill-thatched hut,
so passion,
  the undeveloped mind.

As rain doesn't seep into
a well-thatched hut,
so passion does not,
  the well-developed mind.

貪欲佔據不知修心的人，一如雨水滴進屋頂損壞的房子。 (偈 13)

貪欲無法佔據善於修心的人，一如雨水無法滴進屋頂完好的房子。 (偈 14)

1. 蓋屋善密，雨則不漏，攝意惟行，淫泆不生。（法句經, T04, 562b） [TSFn01-39]
2. 蓋屋善密，雨則不漏，攝意惟行，婬匿不生。（法句譬喻經, T04, 583c） [TSFn01-40]
3. 蓋屋緻密，天雨不漏，人自惟行，無婬怒癡。（出曜經, T04, 760a） [TSFn01-41]
4. 蓋屋若不密，天雨則常漏，人自思惟行，永無婬怒癡。（法集要頌經, T04,795b） [TSFn01-42]
5. 增壹阿含經：蓋屋善密，天雨不漏，人能惟行，無婬怒癡T02, 591c

14. Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed [NāradaFn01-19] mind.

14. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind.

13-14

As rain seeps into
an ill-thatched hut,
so passion,
  the undeveloped mind.

As rain doesn't seep into
a well-thatched hut,
so passion does not,
  the well-developed mind.

1. 造憂後憂，行惡兩憂，彼憂惟懼，見罪心懅。（法句經, T04, 562b） [TSFn01-43]
2. 造憂後憂，行惡兩憂，彼憂唯懼，見罪心懅。（法句譬喻經, T04, 583b） [TSFn01-44]
3. 此憂彼亦憂，惡行二俱憂，彼憂彼受報，見行乃知審。（出曜經, T04, 746b） [TSFn01-45]
4. 此憂彼亦憂，惡行二俱憂，彼憂彼受報，見行乃審知。（法集要頌經, T04,792c） [TSFn01-46]

EVIL-DOERS SUFFER HERE AND HEREAFTER

15. Here he grieves, [NāradaFn01-20] hereafter he grieves. [NāradaFn01-21] In both states the evil-doer grieves. He grieves, he is afflicted, perceiving the impurity of his own deeds.

15. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.

15-18

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.

1. 造喜後喜，行善兩喜，彼喜惟歡，見福心安。（法句經, T04, 562b） [TSFn01-47]
2. 造喜後喜，行善兩喜，彼喜惟歡，見福心安。（法句譬喻經, T04, 583b） [TSFn01-48]
3. 此喜彼亦喜，福行二俱喜，彼喜彼受報，見行自清淨。（出曜經, T04, 746c） [TSFn01-49]
4. 此喜彼亦喜，福行二俱喜，彼行彼受報，見行自清淨。（法集要頌經, T04,792c） [TSFn01-50]
5. 三彌底部論：生世樂歡喜，異世樂欣然，作福二處歡，自見其業淨。此世業報竟，來世復應受，陰壞隨業往，更受異陰身T32, 463b

HAPPY ARE THE WELL-DOERS HERE AND HEREAFTER

16. Here he rejoices, [NāradaFn01-22] hereafter he rejoices. [NāradaFn01-23] In both states the well-doer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds. [NāradaFn01-24]

16. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.

15-18

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.

1. 今悔後悔，為惡兩悔，厥為自殃，受罪熱惱。（法句經, T04, 562b） [TSFn01-51]
2. 今悔後悔，為惡兩悔，厥為自殃，受罪熱惱。（法句譬喻經, T04, 583b） [TSFn01-52]
3. 此煮彼亦煮，罪行二俱煮，彼煮彼受罪，見行自有驗。（出曜經, T04,747a） [TSFn01-53]
4. 此煮彼亦煮，罪行二俱煮，彼煮彼受報，見行自有驗。（法集要頌經, T04,792c） [TSFn01-54]
5. 根本說一切有部毘奈耶雜事：今生若燒來世燒，由其作罪二俱燒，自知此燒由惡業，更復轉生於惡趣T24, 244a

THE EVIL-DOER LAMENTS HERE AND HEREAFTER

17. Here he suffers, hereafter he suffers. In both states the evil-doer suffers. "Evil have I done" (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state. [NāradaFn01-25]

17. The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe.

15-18 [ThaniSFn-V17-18]

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.

1. 今歡後歡，為善兩歡，厥為自祐，受福悅豫。（法句經, T04, 562b） [TSFn01-55]
2. 今歡後歡，為善兩歡，厥為自祐，受福悅豫。（法句譬喻經, T04, 583b） [TSFn01-56]

HAPPY ARE THE RIGHTEOUS

18. Here he is happy, hereafter he is happy. In both states the well-doer is happy. "Good have I done" (thinking thus), he is happy. Furthermore, he is happy, having gone to a blissful state.

18. The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss.

15-18 [ThaniSFn-V17-18]

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.

雖然經常誦唸經文，但放逸而不奉行的人，像替人放牧的牧牛人，不能得到清淨行的法益。** (偈 19)

經文背誦雖不多，但確實奉行，滅除貪、瞋、癡，如實知見，內心清淨，生生世世不再執著的人，真正得到清淨行的法益。 (偈 20)

1. 巧言多求，放蕩無戒，懷婬怒癡，不惟止觀，聚如群牛，非佛弟子。（法句經, T04, 562b） [TSFn01-57]
2. 雖多誦習義，放逸不從正，如牧數他牛，不獲沙門正。（出曜經, T04, 643b） [TSFn01-58]
3. 雖誦習多義，放逸不從正，如牧數他牛，難獲沙門果。（法集要頌經, T04,779b） [TSFn01-59]
4. 增壹阿含經：多誦無益事，此法非為妙，猶算牛頭數，非此沙門要T02,673b

LEARNING WITHOUT PRACTICE IS OF NO WORTH

19. Though much he recites the Sacred Texts, [NāradaFn01-26] but acts not accordingly, that heedless man is like a cowherd who counts others' kine. He has no share in the fruits [NāradaFn01-27] of the Holy Life. [NāradaFn01-28]

19. Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.

19-20

If he recites many teachings, but
  — heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
         others,
he has no share in the contemplative life.

If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
  abandoning passion,
     aversion, delusion;
  alert,
  his mind well-released,
     not clinging
  either here or hereafter:
he has his share in the contemplative life.

20 雖誦經典少，能依教實行，具足正知識，除滅貪.瞋.癡，善淨解脫心，棄捨於世欲，此界.或他界，彼得沙門分 [MettFn01-31] 。 [MettFn01-32]

雙品第一竟〔Yamakavaggo Pa.thamo〕

雖然經常誦唸經文，但放逸而不奉行的人，像替人放牧的牧牛人，不能得到清淨行的法益。** (偈 19)

經文背誦雖不多，但確實奉行，滅除貪、瞋、癡，如實知見，內心清淨，生生世世不再執著的人，真正得到清淨行的法益。 (偈 20)

1. 時言少求，行道如法，除婬怒癡，覺正意解，見對不起，是佛弟子。（法句經, T04, 562b） [TSFn01-60]
2. 說法雖微少，一意專聽受，此名護法人，除去婬怒癡，眾結永盡者，故名為沙門。（出曜經, T04, 658c） [TSFn01-61]

4. 增壹阿含經：若少多誦習，於法而行法，此法極為上，可謂沙門法T02,673b

20. Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life.

20. Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.

19-20

If he recites many teachings, but
  — heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
         others,
he has no share in the contemplative life.

If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
  abandoning passion,
     aversion, delusion;
  alert,
  his mind well-released,
     not clinging
  either here or hereafter:
he has his share in the contemplative life.

2. Appamādavaggo.

二、不放逸品

21 無逸不死道，放逸趣死路。無逸者不死，放逸者如尸。 [LCanFn02-01] 、 [MettFn02-01] 、 [MettFn02-02] 、 [LCanFn02-02] 、 [NandFn02-01]

第二：不放逸品

第二品－－不放逸品

精進是涅槃之道，放逸使人趣向生死輪迴；精進的人不死 [dhp-a-021-note] ，放逸的人如行屍走肉。 (偈21)

智者確實明白以上的道理，所以精進安樂，並且喜悅聖境 [dhp-a-022-note] 。 (偈22)

智者堅定、精進禪定 [dhp-a-023-note1] ，解脫繫縛 [dhp-a-023-note2] ，證得無上涅槃 [dhp-a-023-note3] 。 (偈23)

1. 戒為甘露道，放逸為死徑，不貪則不死，失道為自喪。（法句經, T04,562b） [TSFn02-01]
2. 戒為甘露道，放逸為死徑，不貪則不死，失道為自喪。（出曜經：T04,636c） [TSFn02-02]
3. 法集要頌經：戒為甘露道，放逸為死徑，不貪則不死，失道乃自喪。（法集要頌經，T04, 779a） [TSFn02-03]

Chapter 2 Heedfulness

THE HEEDLESS DIE; THE HEEDFUL DO NOT

21. Heedfulness [NāradaFn02-01] is the path to the deathless, [NāradaFn02-02] heedlessness is the path to death. The heedful do not die; [NāradaFn02-03] the heedless are like unto the dead.

Dhp II Heedfulness

21. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already. [BudRkFn-v21]

Dhp II Heedfulness

21-24 [ThaniSFn-V21]

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.

2. Diligence

Chapter II: On Earnestness

21 Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

Chapter 2: Conscientiousness

第二品－－不放逸品

精進是涅槃之道，放逸使人趣向生死輪迴；精進的人不死 [dhp-a-021-note] ，放逸的人如行屍走肉。 (偈21)

智者確實明白以上的道理，所以精進安樂，並且喜悅聖境 [dhp-a-022-note] 。 (偈22)

智者堅定、精進禪定 [dhp-a-023-note1] ，解脫繫縛 [dhp-a-023-note2] ，證得無上涅槃 [dhp-a-023-note3] 。 (偈23)

1. 慧智守道勝，終不為放逸，不貪致歡喜，從是得道樂。（法句經, T04,562b） [TSFn02-04]
2. 慧智守道勝，終不為放逸，不貪致歡喜，從是得道樂。（出曜經, T04,637b）
3. 智者守道勝，終不為迷醉，不貪致喜樂，從是得聖道。（法集要頌經, T04,779a）

22. Distinctly understanding this (difference [NāradaFn02-04] ), the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of the Ariyas. [NāradaFn02-05]

22. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones. [BudRkFn-v22]

21-24 [ThaniSFn-V22]

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.

第二品－－不放逸品

精進是涅槃之道，放逸使人趣向生死輪迴；精進的人不死 [dhp-a-021-note] ，放逸的人如行屍走肉。 (偈21)

智者確實明白以上的道理，所以精進安樂，並且喜悅聖境 [dhp-a-022-note] 。 (偈22)

智者堅定、精進禪定 [dhp-a-023-note1] ，解脫繫縛 [dhp-a-023-note2] ，證得無上涅槃 [dhp-a-023-note3] 。 (偈23)

1. 常當惟念道，自強守正行，健者得度世，吉祥無有上。（法句經, T04,562b）
2. 常當惟念道，自強守正行，健者得度世，吉祥無有上。（出曜經, T04,637b）

3.法集要頌經：恒思修善法，自守常堅固，智者求寂靜，吉祥無有上。（法集要頌經, T04,779a）

23. The constantly meditative, [NāradaFn02-06] the ever steadfast ones realize the bond-free, [NāradaFn02-07] supreme Nibbāna. [NāradaFn02-08]

23. The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.

21-24 [ThaniSFn-V23]

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.

1. 正念常興起，行淨惡易滅，自制以法壽，不犯善名增。（法句經, T04,562b）
2. 正念常興起，行淨惡易滅，自制以法壽，不犯善名增。（出曜經, T04,638b）
3. 正念常興起，意靜易滅除，自制以法命，不犯善名稱。（法集要頌經, T04, 779a）

THE ENERGETIC PROSPER

24. The glory of him who is energetic, mindful, pure in deed, considerate, self-controlled, right-living, and heedful steadily increases.

24. Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.

21-24

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.

1. 發行不放逸，約己自調心，慧能作錠明，不返冥淵中。（法句經, T04, 562b） [TSFn02-05]
2. 發行不放逸，約己自調心，慧能作錠明，不反入冥淵。（出曜經, T04,638a） [TSFn02-06]
3. 發行不放逸，約己調伏心，能善作智燈，黑闇自破壞。（法集要頌經, T04,779a）

BY THEIR EFFORTS THE WISE CREATE THEIR OWN HEAVENS

25. By sustained effort, earnestness, discipline, and self-control let the wise man make for himself an island, [NāradaFn02-09] which no flood overwhelms.

25. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.

25

Through initiative, heedfulness,
restraint, & self-control,
the wise would make
     an island
no flood
can submerge.

愚癡的人耽溺於放逸行，智者護持自己的精進，一如世人保護無上的珍寶。 (偈26)

人不可放逸，也不可耽溺欲樂，精進禪修的人可以獲得大安樂。 (偈27)

1. 愚人意難解，貪亂好諍訟，上智當重慎，護斯為寶尊。（法句經, T04,562c） [TSFn02-07]
2. 修習放逸人，愚人所狎習，定則不放逸，如財主守藏。（出曜經, T04,639c）
3. 修習放逸人，愚人所狎習，定則無放逸，便能盡有漏。（出曜經, T04,64a） [TSFn02-08]
4. 修習放逸人，愚人所狎習，正觀不散亂，如財主守藏。（法集要頌經, T04,779a） [TSFn02-09]

BE HEEDFUL NOT HEEDLESS

26. The ignorant, foolish folk indulge in heedlessness; the wise man guards earnestness as the greatest treasure.

26. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.

26

They're addicted to heedlessness
 — dullards, fools —
while one who is wise
cherishes heedfulness
as his highest wealth.

愚癡的人耽溺於放逸行，智者護持自己的精進，一如世人保護無上的珍寶。 (偈26)

人不可放逸，也不可耽溺欲樂，精進禪修的人可以獲得大安樂。 (偈27)

1. 莫貪莫好諍，亦莫嗜欲樂，思心不放逸，可以獲大安。（法句經, T04, 562c）
2. 莫貪莫好爭，亦莫嗜欲樂，思念不放逸，可以獲大安。（出曜經, T04,640a） [TSFn02-10]
3. 莫貪樂鬪諍，亦勿嗜欲樂，思念不放逸，可以獲大安。（法集要頌經, T04,779a）

27. Indulge not in heedlessness; have no intimacy with sensuous delights. Verily, the earnest, meditative person obtains abundant bliss.

27. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.

27

Don't give way to heedlessness
  or to intimacy
  with sensual delight —
for a heedful person,
absorbed in jhana,
attains an abundance of ease.

1. 放逸如自禁，能却之為賢，已昇智慧閣，去危為即安，明智觀於愚，譬如山與地。（法句經, T04, 562c） [TSFn02-11]
2. 放逸如自禁，能卻之為賢，已昇智慧堂，去危而即安。明智觀於愚，譬如山與地，當念捨憍慢，智者習明慧。（出曜經, T04, 637c） [TSFn02-12]
3. 迷醉如自禁，能去之為賢，已昇智慧堂，去危乃獲安。智者觀愚人，譬如山與地，當念捨憍慢，智者習明慧。（法集要頌經, T04, 779a）

HEEDLESSNESS SHOULD BE CONQUERED BY HEEDFULNESS

28. When an understanding one discards heedlessness by heedfulness, he, free from sorrow, ascends to the palace of wisdom and surveys the sorrowing folk as a wise mountaineer surveys the ignorant groundlings. [NāradaFn02-10]

28. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.

28

When the wise person drives out
  heedlessness
  with heedfulness,
having climbed the high tower
of discernment,
  sorrow-free,
he observes the sorrowing crowd —
as the enlightened man,
having scaled
  a summit,
the fools on the ground below.

1. 居亂而身正，彼為獨覺悟，是力過師子，棄惡為大智。（法句經, T04, 562c）
2. 不自放逸，從是多悟，羸馬比良，棄惡為賢。（法句經, T04, 570c） [TSFn02-13]
3. 不恣在放恣，於眠多覺寤，如羸馬比良，棄惡乃為賢。（出曜經, T04,711c）
4. 不恣在放恣，於眠多覺悟，如羸馬比良，棄惡乃為賢。（法集要頌經, T04, 786c） [TSFn02-14]

THE STRENUOUS AND THE ALERT OVERTAKE THE THOUGHTLESS AND THE INDOLENT

29. Heedful amongst the heedless, wide awake amongst the slumbering, the wise man advances as does a swift horse, leaving a weak jade behind.

29. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.

29

Heedful among the heedless,
wakeful among those asleep,
just as a fast horse advances,
leaving the weak behind:
  so the wise.

1. 不放而得稱，放逸致毀謗，不逸摩竭人，緣淨得生天。（出曜經, T04, 659a）
2. 讚歎不放逸，毀彼放逸人，恒獲人天報，最上為殊勝。（法集要頌經, T04, 779b）

EARNESTNESS LEADS TO SOVEREIGNTY

30. By earnestness Maghavā [NāradaFn02-11] rose to the lordship of the gods. [NāradaFn02-12] Earnestness is ever praised; negligence is ever despised.

30. By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised. [BudRkFn-v30]

30

Through heedfulness, Indra won
to lordship over the gods.
Heedfulness is praised,
heedlessness censured —
  always.

1. 比丘謹慎樂，放逸多憂愆，變諍小致大，積惡入火焚。（法句經, T04, 562c） [TSFn02-15]

8.佛說犯戒罪報輕重經：比丘謹慎樂，放逸多憂譴，變諍小致大，積惡入火焚T24, 910c

THE HEEDFUL ADVANCE

31. The Bhikkhu [NāradaFn02-13] who delights in heedfulness, and looks with fear on heedlessness, advances like fire, burning all fetters [NāradaFn02-14] great and small.

31. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.

31-32

The monk delighting in heedfulness,
seeing danger in heedlessness,
advances like a fire,
burning fetters
  great & small.

The monk delighting in heedfulness,
seeing danger in heedlessness
 — incapable of falling back —
stands right on the verge
  of Unbinding.

1. 守戒福致喜，犯戒有懼心，能斷三界漏，此乃近泥洹。（法句經, T04, 562c） [TSFn02-17]
2. 守戒福致喜，犯戒有懼心，能斷三界漏，此乃近涅槃。（法句譬喻經, T04, 放逸品第十） [TSFn02-18]
3. 依此毘尼法，不懷放逸行，消除生死輪，永得盡苦惱。（法集要頌經, T04, 779c）

THE HEEDFUL ARE IN THE PRESENCE OF NIBBĀNA

32. The Bhikkhu who delights in heedfulness, and looks with fear on heedlessness, is not liable to fall. [NāradaFn02-15] He is in the presence of Nibbāna.

32. The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.

31-32

The monk delighting in heedfulness,
seeing danger in heedlessness,
advances like a fire,
burning fetters
  great & small.

The monk delighting in heedfulness,
seeing danger in heedlessness
 — incapable of falling back —
stands right on the verge
  of Unbinding.

3. Cittavaggo.

3. Cittavaggo

三、心品

三三　輕動變易心，難護難制服，智者調直之，如匠搦箭直。 [MettFn03-01] 、 [MettFn03-02] 、 [MettFn03-03]

第三：心品

第三品－－心品

心念飄忽不定，難以制服，智者調服心念，一如工匠使箭筆直一般。 (偈33)

人心如同被丟棄在地上的魚，躁動不安，所以人應該遠離貪愛。 (偈34)

1. 法句經：意駛於響，難護難禁，慧正其本，其明乃大T04, 563a
2. 出曜經：心已離行，中間已滅，心為輕躁，難持難護T04, 759b
3. 出曜經：智者能自正，猶匠搦箭直，有恚則知恚，有恚知有恚T04, 759c
4. 法集要頌經：心已離諸行，中間是己心，心多為輕躁，難持難調護，智者能自正，如匠搦箭直，有恚則知恚，有恚知有恚T04, 795b

Chapter 3 Mind

STRAIGHTEN YOUR FICKLE MIND

33. The flickering, fickle mind, [NāradaFn03-01] difficult to guard, difficult to control - the wise person straightens it as a fletcher straightens an arrow.

Dhp III The Mind

33. Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — so fickle and unsteady, so difficult to guard.

Dhp III The Mind

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

3. The Mind

33 This mind, so fickle and disturbed,

Hard to guard, and hard to curb,

The wise ones straighten, just as do

Skilled fletchers make their arrows true.

Chapter III: Thought

33 As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.

Chapter 3: The Mind

第三品－－心品

心念飄忽不定，難以制服，智者調服心念，一如工匠使箭筆直一般。 (偈33)

人心如同被丟棄在地上的魚，躁動不安，所以人應該遠離貪愛。 (偈34)

1. 出曜經：如魚在旱地，以離於深淵，心識極惶懅，魔眾而奔馳T04, 758c
2. 法集要頌經：如魚在旱地，以離於深淵，心識極惶懼，魔眾而奔馳T04, 795b

34. Like a fish that is drawn from its watery abode and thrown upon land, even so does this mind flutter. Hence should the realm of the passions be shunned. [NāradaFn03-02]

34. As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara.

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

1. 法句經：輕躁難持，唯欲是從，制意為善，自調則寧T04, 563a
2. 出曜經：輕難護持，為欲所居，降心為善，以降便安T04, 758c
3. 法集要頌經：心輕難調伏，為欲所居懷，降心則為善，以降便輕安T04,795b
4. 瑜伽師地論：難調伏輕躁，淪墜於諸欲，善調伏其心，心調引安樂T30, 385b

CONTROL YOUR MIND

35. The mind is hard to check, swift, flits wherever it listeth: to control it is good. A controlled mind is conducive to happiness.

35. Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

1. 法句經：意微難見，隨欲而行，慧常自護，能守即安 T04, 563a

GUARD YOUR THOUGHTS

36. The mind is very hard to perceive, extremely subtle, flits wherever it listeth. Let the wise person guard it; a guarded mind is conducive to happiness.

36. Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

1. 法句經：獨行遠逝，覆藏無形，損意近道，魔繫乃解T04, 563a
2. 出曜經：遠逝獨遊，隱藏無形，難降能降，是謂梵志T04, 774a
3. 法集要頌經：遠逝獨遊行，隱藏無形影，難降能自調，是名為梵志T04,799a

FREE ARE THEY WHO HAVE CONTROLLED THEIR MINDS

37. Faring far, wandering alone, [NāradaFn03-03] bodiless, [NāradaFn03-04] lying in a cave, [NāradaFn03-05] is the mind. Those who subdue it are freed from the bond of Māra.

37. Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara.

33-37 [ThaniSFn-V37]

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

心不安定，不了解正法，信心又不堅定的人，智慧不能成就。 (偈38)

心無貪欲，也沒有瞋恚，同時超越善與惡 [dhp-a-039-note1] ，並且精進修行的覺者 [dhp-a-039-note2] ，毫無恐懼。 (偈39)

1. 法句經：心無住息，亦不知法，迷於世事，無有正智T04, 563a
2. 出曜經：心無住息，亦不知法，迷於世事，無有正智T04, 760c
3. 法集要頌經：心不住止息，亦不知善法，迷於出世事，無有正知見T04, 795c

TO THE VIGILANT THERE IS NO FEAR

38. He whose mind is not steadfast, he who knows not the true doctrine, he whose confidence wavers - the wisdom [NāradaFn03-06] of such a one will never be perfect.

38. Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.

38

For a person of unsteady mind,
not knowing true Dhamma,
  serenity
  set        adrift:
discernment doesn't grow full.

心不安定，不了解正法，信心又不堅定的人，智慧不能成就。 (偈38)

心無貪欲，也沒有瞋恚，同時超越善與惡 [dhp-a-039-note1] ，並且精進修行的覺者 [dhp-a-039-note2] ，毫無恐懼。 (偈39)

1. 法句經：念無適止，不絕無邊，福能遏惡，覺者為賢T04, 563a
2. 出曜經：人不損其心，亦不毀其意，以善永滅惡，不憂墮惡道T04,743a
3. 法集要頌經：人不損其心，亦不毀其意，以善永滅惡，不憂隨惡道T04,792a

39. He whose mind is not soaked (by lust) he who is not affected (by hatred), he who has transcended both good and evil [NāradaFn03-07] - for such a vigilant [NāradaFn03-08] one there is no fear.

39. There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit. [BudRkFn-v39]

39 [ThaniSFn-V39]

For a person of unsoddened mind,
         unassaulted
awareness,
abandoning merit & evil,
  wakeful,
there is no danger
     no fear.

1. 法句經：藏六如龜，防意如城，慧與魔戰，勝則無患T04, 563a
2. 法句譬喻經：藏六如龜，防意如城，慧與魔戰，勝則無患T04, 584b
3. 出曜經：觀身如空瓶，安心如立城，以叡與魔戰，守勝勿復失T04, 762a
4. 出曜經：觀身如聚沫，解知焰野馬，以叡與魔戰，守勝勿復失T04,762a

FORTIFY YOUR MIND AND BE NON-ATTACHED

40. Realizing that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city he should attack Māra [NāradaFn03-09] with the weapon of wisdom. He should guard his conquest [NāradaFn03-10] and be without attachment. [NāradaFn03-11]

40. Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.

40 [ThaniSFn-V40]

Knowing this body
  is like a clay jar,
securing this mind
  like a fort,
     attack Mara
  with the spear of discernment,
then guard what's won
  without settling there,
  without laying claim.

1. 法句經：有身不久，皆當歸土，形壞神去，寄住何貪T04, 563a
2. 法句譬喻經：有身不久，皆當歸土，形壞神去，寄住何貪T04, 584b
3. 出曜經：是身不久，還歸於地，神識已離，骨幹獨存T04, 622c

41. Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log. [NāradaFn03-12]

41. Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log.

41

All too soon, this body
will lie on the ground
  cast off,
bereft of consciousness,
like a useless scrap
  of wood.

1. 法句經：心豫造處，往來無端，念多邪僻，自為招惡T04, 563a
2. 法句譬喻經：心豫造處，往來無端，念多邪僻，自為招患T04, 584b

AN ILL-DISPOSED MIND IS THE GREATEST ENEMY

42. Whatever (harm) a foe may do to a foe, or a hater to a hater, an ill-directed mind [NāradaFn03-13] can do one far greater (harm).

42. Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.

42-43 [ThaniSFn-V42]

Whatever an enemy might do
to an enemy,
or a foe to a foe,
the ill-directed mind
can do to you
  even worse.

Whatever a mother, father
or other kinsman
might do for you,
the well-directed mind
can do for you
  even better.

Cittavaggo tatiyo niṭṭhito.

四三 （善）非父母作，亦非他眷屬，若心向正行，善業最為大。 [LChnFn03-11] 、 [NandFn03-02]

心品第三竟

心品第三完畢

1. 法句經：是意自造，非父母為，可勉向正，為福勿回T04, 563a
2. 出曜經：是意自造，非父母為，除邪就定，為福勿迴T04, 759c
3. 法句譬喻經：是意自造，非父母為，可勉向正，為福勿回T04, 584b
4. 法集要頌經：是意皆自造，非干父母為，除邪就正定，為福勿洄澓T04, 795b

A WELL-DIRECTED MIND IS FAR GREATER THAN EVEN A MOTHER OR A FATHER

43. What neither mother, nor father, nor any other relative can do, a well-directed mind [NāradaFn03-14] does and thereby elevates one.

43. Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.

42-43

Whatever an enemy might do
to an enemy,
or a foe to a foe,
the ill-directed mind
can do to you
  even worse.

Whatever a mother, father
or other kinsman
might do for you,
the well-directed mind
can do for you
  even better.

4. Pupphavaggo.

4. Pupphavaggo

四、華品 [LChnFn04-01]

四四　誰征服地界，閻魔界天界，誰善說法句，如巧匠採花？ [LChnFn04-02] 、 [LChnFn04-03] 、 [LChnFn04-04] 、 [LChnFn04-05] 、 [LChnFn04-06] 、 [MettFn04-01] 、 [MettFn04-02] 、 [MettFn04-03]

第四：華品 (花品)

第四品－－華品

誰能如實知見六道輪迴，誰能如實知見三十七道品，一如技藝精湛的花匠，精挑細選花朵一般？ (偈 44)

學地比丘 [dhp-a-044-note] 如實知見六道輪迴和三十七道品，正如技藝精湛的花匠，精挑細選花朵一般。 (偈 45)

1. 法句經：孰能擇地，捨鑑取天，誰說法句，如擇善華T04, 563a
2. 法句譬喻經：孰能擇地，捨鑑取天，誰說法句，如擇善華T04, 584c

3.出曜經：孰能擇地，捨鑑取天，唯說法句，如擇善華T04, 708b

4.法集要頌經：何人能擇地，捨地獄取天，，惟說善法句，如採善妙華T4,786a

Chapter 4 Flowers

THE NOBLE DISCIPLE WILL CONQUER THIS SELF

44. Who will comprehend [NāradaFn04-01] this earth (self [NāradaFn04-02] ), and this realm of Yama, [NāradaFn04-03] and this world [NāradaFn04-04] together with the devas? [NāradaFn04-05] Who will investigate the well taught Path of Virtue [NāradaFn04-06] , even as an expert (garland maker) will pick flowers?

Dhp IV Flowers

44. Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?

Dhp IV Blossoms

44-45 [ThaniSFn-V44-45]

Who will penetrate this earth
& this realm of death
with all its gods?
Who will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower?

The learner-on-the-path
will penetrate this earth
& this realm of death
with all its gods.
The learner-on-the-path
will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower.

4. Flowers

Chapter IV: Flowers

44 Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?

Chapter 4: The Flower

誰能如實知見六道輪迴，誰能如實知見三十七道品，一如技藝精湛的花匠，精挑細選花朵一般？ (偈 44)

學地比丘 [dhp-a-044-note] 如實知見六道輪迴和三十七道品，正如技藝精湛的花匠，精挑細選花朵一般。 (偈 45)

1. 法句經：學者擇地，捨鑑取天，善說法句，能採德華T04, 563a
2. 法句譬喻經：學者擇地，捨鑑取天，善說法句，能採德華T04,584c
3. 出曜經：學者擇地，捨鑑取天，善說法句，能採德華T04, 708c
4. 法集要頌經：學人能擇地，捨地獄取天，善說妙法句，能採眾妙華T04, 786a

45. A disciple in training (sekha [NāradaFn04-07] ), will comprehend this earth, and this realm of Yama together with the realm of the devas. A disciple in training will investigate the well-taught Path of Virtue even as an expert (garland-maker) will pick flowers.

44-45 [ThaniSFn-V44-45]

Who will penetrate this earth
& this realm of death
with all its gods?
Who will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower?

The learner-on-the-path
will penetrate this earth
& this realm of death
with all its gods.
The learner-on-the-path
will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower.

1. 法句經：見身如沫，幻法自然，斷魔華敷，不覩生死T04, 563a
2. 法句經：知世坏喻，幻法忽有，斷魔華敷，不覩生死T04, 563a
3. 法句譬喻經：見身如沫，幻法自然，斷魔華敷，不覩死生T04, 585a
4. 法句譬喻經：知世坏喻，幻法忽有，斷魔華敷，不覩死生T04, 584c
5. 出曜經：觀身如坏，幻法野馬，斷魔華敷，不覩死王T04, 710c
6. 出曜經：此身如沫，幻法自然，斷魔華敷，不覩死王T04, 711a
7. 法集要頌經：觀身如坏器，幻法如野馬，斷魔華開敷，不覩死王路T04, 786b

8.法集要頌經：是身如聚沫，知此幻化法，斷魔華開敷，不覩死王路T04, 786b

LIKE A MIRAGE IS THIS BODY

46. Knowing that this body is like foam, [NāradaFn04-08] and comprehending its mirage-nature, [NāradaFn04-09] one should destroy the flower-shafts of sensual passions (Māra), and pass beyond the sight of the king of death. [NāradaFn04-10]

46

Knowing this body
is like foam,
realizing its nature
  — a mirage —
cutting out
the blossoms of Mara,
you go where the King of Death
  can't see.

1. 法句經：身病則痿，若華零落，死命來至，如水湍驟T04, 563a
2. 出曜經：如有採華，專意不散，村睡水漂，為死所牽T04, 710b
3. 法集要頌經：如人採妙華，專意不散亂，因眠遇水漂，俄被死王降。如人採妙華，專意不散亂，欲意無厭足，常為窮所困。如人採妙華，專意不散亂，未獲真財寶，長為窮所困T04, 786b
4. 增壹阿含經：彼天採華時，心意亂不寧，猶水漂村落，悉沒不得濟T02, 673a

DEATH TAKES THE SENSUAL UNAWARES

47. The man who gathers flowers (of sensual pleasure), whose mind is distracted, death carries off as a great flood sweeps away a sleeping village.

47-48

The man immersed in
gathering blossoms,
his heart distracted:
death sweeps him away —
  as a great flood,
  a village asleep.

The man immersed in
gathering blossoms,
his heart distracted,
insatiable in sensual pleasures:
the End-Maker holds him
under his sway.

1. 法句經：貪欲無厭，消散人念，邪致之財，為自侵欺T04, 563a
2. 出曜經：如有採華，專意不散，欲意無厭，為窮所困T04, 710c
3. 出曜經：如有採華，專意不散，未獲財業，為窮所困T04, 710c

WITH UNGRATIFIED DESIRES THE SENSUAL DIE

48. The man who gathers flowers (of sensual pleasure), whose mind is distracted, and who is insatiate in desires, the Destroyer [NāradaFn04-11] brings under his sway.

47-48 [ThaniSFn-V48]

The man immersed in
gathering blossoms,
his heart distracted:
death sweeps him away —
  as a great flood,
  a village asleep.

The man immersed in
gathering blossoms,
his heart distracted,
insatiable in sensual pleasures:
the End-Maker holds him
under his sway.

1. 法句經：如蜂集華，不嬈色香，但取昧去，仁入聚然T04, 563b
2. 出曜經：如蜂集華，不擾色香，但取味去，仁入聚然T04, 709b
3. 法集要頌經：猶如蜂採華，不壞色與香，但取味飛去，苾芻入聚然T04, 786a

SAINTLY MONKS CAUSE NO INCONVENIENCE TO ANY

49. As a bee without harming the flower, its colour or scent, flies away, collecting only the honey, even so should the sage wander in the village. [NāradaFn04-12]

49

As a bee — without harming
  the blossom,
  its color,
  its fragrance —
takes its nectar & flies away:
so should the sage
go through a village.

1. 法句經：不務觀彼，作與不作，常自省身，知正不正T04, 563b
2. 法集要頌經：不違他好惡，勿觀作不作，但自觀身行，若正若不正T04,786a

SEEK NOT OTHERS' FAULTS BUT YOUR OWN

50. Let not one seek others' faults, things left done and undone by others, but one's own deeds done and undone.

50

Focus,
not on the rudenesses of others,
not on what they've done
  or left undone,
but on what you
have & haven't done
  yourself.

人若不能奉行自己所說的善語，無法得到善果，就像美麗但毫無香氣的花朵。 (偈51)

人若奉行自己所說的善語，必得善果，像美麗又芳香的花果。** (偈52)

1. 法句經：如可意華，色好無香，工語如是，不行無得T04, 563b
2. 出曜經：如彼可意華，色好而無香，工言華如是，無果不得報T04, 709a
3. 法集要頌經：猶如可意華，色好而無香，巧言華如是，無果不獲報T04,786a
4. 大毘婆沙論：如花雖可愛，有色而無香，如是有妙語，無果無所作T27, 630c

PRACTICE IS BETTER THAN MERE TEACHING

51. As a flower that is lovely and beautiful but is scentless, even so fruitless is the well-spoken word of one who does not practise it.

51-52

Just like a blossom,
bright colored
  but scentless:
a well-spoken word
  is fruitless
when not carried out.

Just like a blossom,
bright colored
  & full of scent:
a well-spoken word
  is fruitful
when well carried out.

人若不能奉行自己所說的善語，無法得到善果，就像美麗但毫無香氣的花朵。 (偈51)

人若奉行自己所說的善語，必得善果，像美麗又芳香的花果。** (偈52)

1. 法句經：如可意華，色美且香，工語有行，必得其福T04, 563b
2. 出曜經：如彼可意華，色好而香潔，工言善如是，必得其果報T04, 709a
3. 法集要頌經：猶如可意華，色好而香潔，巧言善如是，必獲其好報T04, 786a

52. As a flower that is lovely, beautiful, and scent-laden, even so fruitful is the well-spoken word of one who practises it.

51-52

Just like a blossom,
bright colored
  but scentless:
a well-spoken word
  is fruitless
when not carried out.

Just like a blossom,
bright colored
  & full of scent:
a well-spoken word
  is fruitful
when well carried out.

1. 法句經：多作寶花，結步搖綺，廣積德者，所生轉好T04, 563b
2. 法句譬喻經：多作寶華，結步搖綺，廣積德香，所生轉好T04, 585c
3. 出曜經：多作寶華，結步瑤琦，廣積德者，所生轉好。T04, 709b
4. 法集要頌經：多集眾妙華，結鬘為步搖，有情積善根，後世轉殊勝T04, 786a

DO MUCH GOOD

53. As from a heap of flowers many a garland is made, even so many good deeds should be done by one born a mortal.

53 [ThaniSFn-V53]

Just as from a heap of flowers
many garland strands can be made,
  even so
one born & mortal
  should do
 — with what's born & is mortal —
  many a skillful thing.

花香、檀香、多伽羅香與茉莉花香都無法逆風飄香，只有具足戒行的人，名聲飄送四方。 (偈54)

檀香、多伽羅香、蓮花香與茉莉花香，諸香中，戒香為最上。 (偈55)

1. 法句經：奇草芳花，不逆風熏，近道敷開，德人遍香T04, 563b
2. 法句譬喻經：琦草芳華，不逆風熏，近道敷開，德人遍香T04, 585c
3. 出曜經：華香不逆風，芙蓉栴檀香，德香逆風熏，德人遍聞香T04, 657b
4. 法集要頌經：花香不逆風，芙蓉栴檀香，德香逆風薰，德人徧聞香T04, 780c

MORAL FRAGRANCE WAFTS EVERYWHERE

54. The perfume of flowers blows not against the wind, nor does the fragrance of sandalwood, tagara [NāradaFn04-13] and jasmine but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction.

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.

花香、檀香、多伽羅香與茉莉花香都無法逆風飄香，只有具足戒行的人，名聲飄送四方。 (偈54)

檀香、多伽羅香、蓮花香與茉莉花香，諸香中，戒香為最上。 (偈55)

1. 法句經：旃檀多香，青蓮芳花，雖曰是真，不如戒香T04, 563b
2. 法句譬喻經：栴檀多香，青蓮芳花，雖曰是真，不如戒香T04, 585c
3. 出曜經：旃檀多香，青蓮芳華，雖謂是真，不如戒香T04, 657c
4. 法集要頌經：烏鉢嚩哩史，多誐羅栴檀，如是等花香，勿比於戒香T04, 780c

55. Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best.

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.

1. 法句經：華香氣微，不可謂真，持戒之香，到天殊勝T04, 563b

2.法句譬喻經：華香氣微，不可謂真，持戒之香，到天殊勝T04, 585c

3.出曜經：華香氣微，不可謂真，持戒之香，到天殊勝T04, 658a

THE SCENT OF VIRTUE IS BY FAR THE BEST

56. Of little account is the fragrance of tagara or sandal; the fragrance of the virtuous, which blows even amongst the gods, is supreme.

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.

1. 法句經：戒具成就，行無放逸，定意度脫，長離魔道T04,563b
2. 法句譬喻經：戒具成就，行無放逸，定意度脫，長離魔道T04, 585c
3. 出曜經：戒具成就，定意度脫，魔迷失道，魔不知道T04, 658a

REBIRTH-CONSCIOUSNESS OF ARAHANTS CANNOT BE TRACED

57. Māra [NāradaFn04-14] finds not the path of those who are virtuous, careful in living, and freed by right knowledge.

57 [ThaniSFn-V57]

Those consummate in virtue,
dwelling    in heedfulness,
released    through right knowing:
Mara can't follow their tracks.

1. 法句經：如作田溝，近于大道，中生蓮華，香潔可意T04, 563b
2. 法句譬喻經：如作田溝，近於大道，中生蓮華，香潔可意T04, 586a
3. 出曜經：如作田溝，近于大道，中生蓮華，香潔可意T04, 709c
4. 法集要頌經：如田糞穢溝，而近于大道，其中生蓮華，香潔甚可悅T04, 786a

GREATNESS MAY BE FOUND EVEN AMONGST THE BASEST THE WISE OUTSHINE WORLDLINGS

58-59. As upon a heap of rubbish thrown on the highway, a sweet-smelling lovely lotus may grow, even so amongst worthless beings, a disciple of the Fully Enlightened One outshines the blind worldlings in wisdom. [NāradaFn04-15]

58-59

As in a pile of rubbish
cast by the side of a highway
  a lotus might grow
  clean-smelling
  pleasing the heart,
so in the midst of the rubbish-like,
people run-of-the-mill & blind,
  there dazzles with discernment
  the disciple of the Rightly
  Self-Awakened One.

Pupphavaggo catuttho.

Pupphavaggo catuttho niṭṭhito.

五九　如是糞穢等，盲昧凡夫中，正覺者弟子，以智慧光照。 [LChnFn04-17] 、 [NandFn04-04]

華品第四竟

花品第四完畢

1. 法句經：有生死然，凡夫處邊，慧者樂出，為佛弟子T04, 563b
2. 法句譬喻經：有生死然，凡夫處邊，智者樂出，為佛弟子T04, 586a
3. 出曜經：有生死然，凡夫處邊，慧者樂出，為佛弟子T04,709c
4. 法集要頌經：有生必有終，凡夫樂處邊，慧人愛出離，真是佛聲聞T04,786a

58-59

As in a pile of rubbish
cast by the side of a highway
  a lotus might grow
  clean-smelling
  pleasing the heart,
so in the midst of the rubbish-like,
people run-of-the-mill & blind,
  there dazzles with discernment
  the disciple of the Rightly
  Self-Awakened One.

5. Bālavaggo

5. Bālavaggo

五、愚品

六０　不眠者夜長，倦者由旬長，不明達正法──愚者輪迴長。 [LChnFn05-01] 、 [LChnFn05-02] 、 [MettFn05-01] 、 [MettFn05-02]

第五：愚人品

第五品－－愚人品

對失眠的人而言，長夜漫漫；對滿心憂鬱的人而言，路途遙遠，對佛法一無所知的愚人，生死輪迴漫長。 (偈60)

1. 法句經：不寐夜長，疲惓道長，愚生死長，莫知正法T04, 563b
2. 出曜經：不寐夜長，疲惓道長，愚生死長，莫知正法T04, 616c
3. 法集要頌經：不寐覺夜長，疲倦道路長，愚迷生死長，希聞於妙法T04, 777b
4. 大智度論：不寐夜長，疲惓道長，愚生死長，莫知正法T25, 307c

Chapter 5 Fools

LONG IS saṃsāra TO THOSE WHO KNOW NOT THE DHAMMA

60. Long is the night to the wakeful; long is the league to the weary; long is saṃsāra [NāradaFn05-01] to the foolish who know not the Sublime Truth.

Dhp V The Fool

60. Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.

Dhp V Fools

60

Long for the wakeful is the night.
Long for the weary, a league.
For fools
unaware of True Dhamma,
             samsara
is long.

Chapter 5 Fools

Chapter V: The Fool

60 Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.

Chapter 5: The Fool