Dhammapada 法句經(第五：愚品)

第五：愚品(BALAVAGGO)(The Fool)
偈頌次	了參法師譯	敬法法師譯	英譯
060	不眠者夜長，倦者由旬長，不明達正法──愚者輪迴長。	對於無法入睡的人，黑夜實在漫長；對於疲憊的旅人，一由旬亦非常遙遠；對於不知正法的愚人，生死輪迴極漫長。（註：一由旬大約有七英里。）	Long is the night for a wakeful; long is a yojana for a tired. Long is the Samsara for the fools who do not know the true Dharma.
061	不得勝我者為友，與我相等者亦無，寧可堅決獨行居，不與愚人作伴侶。	在旅途上，若找不到比自己更好或同等的同伴，就讓他堅定地獨自前進，絕無與愚者為伴這一回事。	If a wanderer should not find a companion better or similar to oneself, then he should resolutely wander alone. There is no companionship with a fool.
062 ( 典故 )	『此我子我財』愚人常為憂。我且無有我，何有子與財？	「我有兒子，我有財富。」因此（執著的）愚者感到苦惱。事實上，他自己也不是自己的，兒子與財富又怎能是他的呢？	The fool worries: "I have sons, I have wealth." He does not even own himself. Whence sons and wealth?
063	愚者（自）知愚，彼即是智人。愚人（自）謂智，實稱（真）愚夫。	自知愚昧的愚人，基於這點是個智者；自以為是智者的愚人，才是真正的愚者。	A fool who knows about his foolishness, just by that he is like a wise man. And a fool, who is proud of his cleverness, he is indeed called a fool.
064	愚者雖終身，親近於智人，彼不了達摩，如匙嘗湯味。	即使愚人盡其一生親近智者，亦不能知見真理，如勺子不知湯的味道。	A fool can attend on a wise man even for whole his life, he will not understand the Dharma, like a spoon does not know the taste of the soup.
065	慧者須臾頃，親近於智人，能速解達摩，如舌嘗湯味。	利慧者雖只與智者相處片刻，卻能迅速地知見真理，如舌頭能知湯的味道。	An intelligent person can attend on a wise man even for a second, he will quickly understand the Dharma, like a tongue knows the taste of the soup.
066	愚人不覺知，與自仇敵行，造作諸惡業，受定眾苦果。	對於無知的愚人，他即是自己的敵人，他四處造下惡業，帶來苦果的惡業。	The stupid fools behave as if they themselves were their enemies, doing bad deeds, which have bitter fruit.
067	彼作不善業，作已生後悔，哭泣淚滿面，應得受異熟。	若做了某事會後悔，以及受其果報時，他淚流滿面地悲泣，那即是沒有善行其事。	That deed is not well done, which one regrets when it is accomplished, whose consequences one faces with a tearful face and crying.
068	若彼作善業，作已不追悔，歡喜而愉悅，應得受異熟。	若做了某事不會後悔，以及受其果報時，他感到歡喜快樂，那即是已經善行其事。	That deed is well done, which one does not regret when it is accomplished, whose consequences one faces delighted and happy.
069	惡業未成熟，愚人思如蜜；惡業成熟時，愚人必受苦。	只要惡業還未成熟，愚者以為它是甜如蜜的；然而當惡業成熟時，愚者就得為它受苦。	The fool thinks it is as honey, as long as the evil is not ripe. When the evil is ripe, then he undergoes suffering.
070 ( 典故 )	愚者月復月，雖僅取（少）食───以孤沙草端；（彼所得功德），不及思法者，十六分之一。	即使愚者月復一月地修苦行，只以古沙草片攝取飲食，卻依然比不上已思惟真諦者（聖人）的十六份之一。	Month by month can a fool eat his food with a blade of the kusa grass, he is not worth a sixteenth part of those, who have realized the Dharma.
071	猶如搆牛乳，醍醐非速成。愚人造惡業，不即感惡果，業力隨其後，如死灰覆火。	惡業不會即刻帶來果報，如剛擠出的牛奶不會即刻凝固，但它依然跟隨著愚者，如蓋上灰的活火炭。	An evil deed when done, doesn't instantly bear fruits; just like milk does not coagulate at once. Burning, it follows the fool like fire covered with ashes.
072	愚夫求知識，反而趨滅亡，損害其幸福，破碎其頭首。	愚人的知識只會傷害他自己，它毀滅了他的福業，也使他的頭顱破裂。（註：頭顱是指智慧。）	A fool gains knowledge altogether for his harm. It kills his fortune; it destroys his head.
073 074	（愚人）騖虛名：僧中作上座，僧院為院主，他人求供養。『僧與俗共知──此事由我作，事無論大小，皆由我作主』，愚人作此想，貪與慢增長。	無知的比丘，貪求自己不當得的恭敬，想要在眾比丘中居先，要在寺院裡掌權，以及貪求與他非親之人的頂禮。且讓在家眾與比丘們都想：「諸事皆因我而成就。無論一切大小事，且讓他們聽從我的指示。」這是愚人的想法，增長其貪欲與我慢。	He might want undue respect, deference from monks, supremacy over dwellings and devotion from other families. "Let both householders and monks think that it was done by me, let them be under my will, in whatever duties." Such are fool's thoughts. His desire and pride grows.
075	一（道）引世利，一（道）向涅槃。佛弟子比丘，當如是了知，莫貪著世利，專注於遠離。	誠然，一個是導向世俗成就之道，另一個則是導向涅槃之道。明了這一點，身為佛弟子的比丘，不應樂於世俗的成就與恭敬，而應培育捨離與不執取。	Something else are worldly gains, something else is the path leading to the Nirvana. Thus let a monk, the Buddha's student, having fully understood this, not rejoice at worship, but let him devote himself to solitude.

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）