Dhammapada 法句經(第一：雙品)
| 偈 頌 次 | 了參 法師 譯 | 敬法 法師 譯 | 英譯 |
|---|---|---|---|
001 ( 典故 ) |
諸法意先導，意主意造作。若以染污意，或語或行業，是則苦隨彼，如輪隨獸足。 | 心是諸（名）法的前導者，心是主，諸（名）法唯心造。若人以邪惡之心言行，痛苦將跟隨著他，有如車輪跟隨拉車之牛的足蹄。 | All mental phenomena are preceded by mind, Mind is their master, they are produced by mind. If somebody speaks or acts With a corrupted mind, Hence suffering follows him, Like the wheel the foot of the bearing animal. |
002 ( 典故 ) |
諸法意先導，意主意造作。若以清淨意，或語或行業，是則樂隨彼，如影不離形。 | 心是諸（名）法的前導者，心是主，諸（名）法唯心造。若人以清淨之心言行，快樂將跟隨著他，如影隨形。（註：名法是指五蘊中的受、想、行與識，心則是指識。） | All things are preceded by mind, Mind is their master, they are produced by mind. If somebody speaks or acts With a purified mind, Hence happiness follows him, Like never departing shadow. |
003 004 ( 典故 ) |
『彼罵我打我，敗我劫奪我』，若人懷此念，怨恨不能息。 『彼罵我打我，敗我劫奪我』，若人捨此念，怨恨自平息。 |
「他辱罵我，打我，擊敗我，掠奪我。」若人懷有是心，怨恨不得止息。 「他辱罵我，打我，擊敗我，掠奪我。」若人不懷是心，怨恨自然止息。 |
He abused me, he beat me, He defeated me, he robbed me. Those, who harbour such thoughts, Their hatred is not appeased. He abused me, he beat me, He defeated me, he robbed me. Those, who do not harbour such thoughts, Their hatred is appeased. |
005 ( 典故 ) |
在於世界中，從非怨止怨，唯以忍止怨；此古（聖常）法。 | 在這世上，恨絕不能止恨，唯有慈愛方能止恨，這是永恆的真理。 | Hatred is indeed never appeased by hatred here. It is appeased by non-hatred - this law is eternal. |
| 006 | 彼人不了悟：『我等將毀滅』。若彼等如此，則諍論自息。 | 除了智者之外，他人皆不了解：「世人終須一死。」（由於無知，他們繼續爭論。）智者明了這點，因此一切爭論得以平息。（註：他人是指愚者。） | The others do not understand that we should restrain ourselves here. Those who understand that, therefore appease their quarrels. |
007 008 |
唯求住淨樂，不攝護諸根，飲食不知量，懈惰不精進，彼實為魔服，如風吹弱樹。 願求非樂住，善攝護諸根，飲食知節量，具信又精進，魔不能勝彼，如風吹石山。 |
住於欲樂中的人，放縱六根（感官），食不知足，怠惰與不事精進，他肯定被魔王制伏，如強風吹倒弱樹一般。 住於觀照不淨法的人，防護六根（感官），知足於食，充滿信心與精進力，他肯定不會被魔王擊敗，如狂風搖不動岩嶽一般。（註：在此魔王是指煩惱魔。信心是指對佛法僧不動搖的信心，以及對業報的信心。） |
The person, who lives contemplating pleasant things, who is not restrained in senses, Who does not know moderation in food, who is indolent and of poor effort, Mara will overcome him, as wind a weak tree. The one, who does not live contemplating pleasant things, who is well restrained in senses, Who does know moderation in food, who is trusting and firm in effort, Mara will not overcome him, as wind a rocky mountain. |
009 010 |
若人穿袈裟，不離諸垢穢，無誠實克己，不應著袈裟。 若人離諸垢，能善持戒律，克己與誠實，彼應著袈裟。 |
未脫離煩惱之污染，不自制與不真實的人，卻身披橘色袈裟，那是他所不配的。 已棄除煩惱之污染（1），戒行具足，具備自制與真實的人，真正配得上身披袈裟。 （註1）即以四道智根除了諸煩惱。 |
Who is not rid of defilement, and will wear a yellow robe, Devoid of restraint and truth, he does not deserve a yellow robe. And who would get rid of defilement, well settled in virtues, Endowed with restraint and truth, he deserves a yellow robe. |
011 012 |
非真思真實，真實見非真，邪思惟境界，彼不達真實。 真實思真實，非真知非真，正思惟境界，彼能達真實。 |
把不真實的視為真實，把真實的視為不真實。持此邪思惟的人，不可能覺悟真實法。 視真實的為真實，視不真實的為不真實。持此正思惟的人，得以覺悟真實法。 |
Thinking to be essential, what is not, seeing no essence in what is essential, they, feeding on wrong thoughts, do not discover the essence. Having known the essence as the essence, non-essential as non-essential, they, feeding on right thoughts, discover the essence. |
013 014 |
如蓋屋不密，必為雨漏浸，如是不修心，貪欲必漏人。 如善密蓋屋，不為雨漏浸，如是善修心，貪欲不漏人。 |
雨可以滲透屋頂粗陋的房子，欲念亦可滲透尚未受到培育的心。 雨滲不透屋頂精良的房子，欲念亦滲不透已受到良好培育的心。（註：培育是指修習止禪與觀禪。） |
As a poorly covered house is penetrated by a rain, thus an undeveloped mind is penetrated by passion. As a well covered house is not penetrated by a rain, thus a well developed mind is not penetrated by passion. |
| 015 | 現世此處悲，死後他處悲，作諸惡業者，兩處俱憂悲，見自惡業已，他悲他苦惱。 | 這一世他感到悲哀，來世他一樣感到悲哀，造惡者在今生與來世都感到悲哀。當憶及自己污穢的行為時，他感到悲哀與苦惱。 | He grieves here, he grieves after death, in both states does the wrongdoer grieve. He grieves, he is vexed, having seen his own evil deeds. |
016 ( 典故 ) |
現世此處樂，死後他處樂，作諸善業者，兩處俱受樂，見自善業已，他樂他極樂。 | 這一世他感到喜悅，來世他一樣感到喜悅，行善者在今生與來世都感到喜悅。當憶及自己清淨的善業時，他感到喜悅，非常的喜悅。 | He rejoices here, he rejoices after death, in both states does the well-doer rejoice. He rejoices, he is happy, having seen his own good deeds. |
| 017 | 現世此處苦，死後他處苦，作諸惡業者，兩處俱受苦，（現）悲『我作惡』，墮惡趣更苦。 | 這一世他受苦，來世他一樣受苦，造惡者在今生與來世都受苦。想到「我造了惡業」時，他感到痛苦。再者，當投生至惡道時，他會遭受更多的痛苦。 | He is tormented here, he is tormented after death, in both states is the wrongdoer tormented. He is tormented [by the thought] "I have done evil". He is tormented even more, having gone to a bad birth. |
| 018 | 現世此處喜，死後他處喜，修諸福業者，兩處俱歡喜，（現）喜『我修福』，生善趣更喜。 | 這一世他快樂，來世他一樣快樂，行善者在今生與來世都快樂。想到「我造了善業」時，他感到歡喜。再者，當投生至善趣時，他更加快樂。 | He is delighted here, he is delighted after death, in both states is the well-doer delighted. He is delighted [by the thought] "I have done good". He is delighted even more, having gone to a good birth. |
019 020 ( 典故 ) |
雖多誦經集，放逸而不行，如牧數他牛，自無沙門分。 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。 |
即使他背誦了許多經典，然而並不依法實行，這怠惰的人有如牧童在數別人的牛，沒得分享沙門生活的利益。 即使他只背誦了少許經典，然而真正依法實行，捨棄貪瞋痴，如實知見後得以令心解脫，不再執著於今生與來世，他得以分享沙門生活的利益。（註：沙門生活的利益是指道果。） |
Even if he recites a lot of scriptures, but does not act accordingly, the negligent man. He is like a cowherd who counts others' cows. He does not share the [blessings of] monkshood. Even if he recites a little of scriptures, but lives in truth according to the Dharma, having abandoned lust, hatred and delusion, has the right knowledge, with a well emancipated mind, is not attached to anything, either in this world, nor in the other one, he shares the [blessings of] monkshood. |
備註：英譯可參考 "佛學數位圖書館暨博物館"中 巴利語教學 經文選讀 (英)
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 ）