Dhammapada 法句經(第六：智者品)

第六：智者品(PANDITAVAGGO)(The Wise)
偈頌次	了參法師譯	敬法法師譯	英譯
076	若見彼智者──能指示過失，並能譴責者，當與彼為友；猶如知識者，能指示寶藏。與彼智人友，定善而無惡。	人們應跟隨指摘人們過失的智者，如同跟隨嚮導至被埋沒的寶藏。對於跟隨此智者的人，只有益處，絕無厄難。	Should one see an intelligent person, who speaks rebukingly, who can see faults as if showing treasures, one should associate with such a wise one. Associating with such people is better, not worse.
077	訓誡與教示，阻（他人）過惡。善人愛此人，但為惡人憎。	智者應訓誡他人，給予他人勸告，以及防止他人犯錯。這種人受到善人喜愛，只有惡人才會討厭他。	He should admonish, he should advice, and he should restrain one from evil. He is indeed dear to the good ones and he is not agreeable to the bad ones.
078	莫與惡友交，莫友卑鄙者。應與善友交，應友高尚士。	人們不應親近惡友，亦不應親近卑劣之人。人們應親近善友，以及親近聖者。	One should not associate with evil friends; one should not associate with vile people. Associate with virtuous friends; associate with noble people.
079	得飲法（水）者，心清而安樂。智者常喜悅，聖者所說法。	飲法之人，以安寧之心愉快地活著；智者常樂於聖者所說之法。	One who finds joy in the Dharma dwells happily, with a bright mind. The wise man always delights in the Dharma taught by the noble ones.
080	灌溉者引水，箭匠之矯箭，木匠之繩木，智者自調御。	治水者疏導水，矢師矯正箭，木匠修飾木，智者制伏自己。	Irrigators lead water. Arrow-makers bend arrow-shaft. Carpenters bend wood. Wise ones master themselves.
081	猶如堅固巖，不為風所搖，毀謗與讚譽，智者不為動。	如同岩嶽不受狂風動搖，智者亦不受毀譽動搖。	Just like a compact rock is not moved by the wind, so the wise ones are not shaken by blame or praise.
082	亦如一深池，清明而澄淨，智者聞法已，如是心清淨。	如同既深且清又平靜的水池，智者聽聞正法後變得安詳。	Just like a lake, deep, bright and clean, so the wise ones become tranquil, after having heard the teachings.
083	善人離諸（欲），不論諸欲事。苦樂所不動，智者無喜憂。	誠然，具德者捨棄了一切（執著不以貪欲之心交談；當面對快樂或痛苦時，智者不顯示出歡喜或悲愁。	True people abandon everything. Good people do not mutter, desiring pleasure. Wise people do not show elation or depression when they are affected by happiness or suffering.
084	不因自因他，（智者作諸惡），不求子求財、及謀國（作惡）。不欲以非法，求自己繁榮。彼實具戒行，智慧正法者。	他不會為了自己或他人而造惡，不會造惡以求獲得子女、財富或王國，不會以卑劣的手段獲取成就。只有這種人才是真正的—具德、睿智及公正。	One should not want a son, wealth or kingdom, not for one's own sake, not for the sake of others, one should not want one's own prosperity by injustice. Such a person is virtuous, wise and righteous.
085 086	於此人群中，達彼岸者少。其餘諸人等，徘徊於此岸。善能說法者，及依正法行，彼能達彼岸，度難度魔境。	到達彼岸（涅槃）的人，只有少數幾個；其他所有的人，皆在此岸（生死輪迴）來去徘徊。然而，依照善說之法實行的人，能夠到達彼岸，越渡了極難越渡的死界。（註：死界是指生死輪迴，亦即娑婆世界。）	Few are those amongst people, who have gone to the other shore. And these other people just follow this shore. And those who in the well-taught Dharma behave according to it, those people will go beyond the realm of death, that is so difficult to cross.
087 088 089	應捨棄黑法，智者修白法，從家來無家，喜獨處不易。當求是（法）樂。捨欲無所有，智者須清淨，自心諸垢穢。彼於諸覺支，正心而修習。遠離諸固執，樂捨諸愛著，漏盡而光耀，此世證涅槃。	離家後走向無家的智者，應捨棄黑暗而培育光明。他應樂於獨處、無著與涅槃，這是凡夫俗子難以享受的。他亦應捨棄欲樂，不執著於任何事物，清淨自己心中的一切污穢。心已圓滿地培育了七覺支，以及捨棄了一切貪欲的人，樂於自己已捨棄了執著。此人已根除了一切煩惱，擁有阿羅漢道智明亮之光，在此界已證得了涅槃。（註：此界是指五蘊。）	Having abandoned the bad states let the wise man develop the good states. having come from the house into houselessness, into solitude, which is not fit for pleasures.. A wise one should want delight there, having renounced the sense-pleasures, without anything and having cleansed himself from the impurities of mind. People, whose mind is truly well developed in the constituents of awakenment, who are delighting in renunciation of attachments, without clinging, with the taints removed and brilliant, they are completely emancipated in this world.

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）