Dhammapada 法句經(第九：惡品)

第九：惡品(PAPAVAGGO)(The Evil)
偈頌次	了參法師譯	敬法法師譯	英譯
116	應急速作善，制止罪惡心。怠慢作善者，心則喜於惡。	應速於行善及防止心造惡，因為行善緩慢之心樂於邪惡。	You should be quick in doing good. One should restrain mind from evil. The mind of somebody, who is slow in doing good, delights in evil.
117	若人作惡已，不可數數作；莫喜於作惡；積惡則受苦。	若人造了惡，他不應重犯，不應樂於造惡，累積邪惡將導致痛苦。	Should a person do evil, let him not do it again and again. One should not wish for it. Accumulation of evil is painful.
118	若人作善已，應復數數作；當喜於作善；積善則受樂。	若人行了善，他應常常行善，應樂於行善，累積善業將導致快樂。	Should a person do good, let him do it again and again. One should wish for it. Accumulation of good is pleasant.
119 120	惡業未成熟，惡者以為樂。惡業成熟時，惡者方見惡。善業未成熟，善人以為苦。善業成熟時，善人始見善。	只要惡業還未成熟，惡人依然會看到快樂；但當惡業成熟時，他就會遭受惡果。只要善業還未成熟，善人依然會遭受痛苦；但當善業成熟時，他得享善業的福報。	An evil person may even see goodness [in his evil deeds] as long as the evil has not ripened. When the evil has ripened, then the evil person sees those evil deeds. A good person may even see evil [in his good deeds] as long as the goodness has not ripened. When the goodness has ripened, then the good person sees those good deeds.
121	莫輕於小惡！謂『我不招報』，須知滴水落，亦可滿水瓶，愚夫盈其惡，少許少許積。	莫輕視惡行，以為「小惡不會為我帶來果報」；如同滴水能注滿水瓶，愚人累積小惡至罪惡滿盈。	Do not disregard evil, "It will not come to me!" Falling drops of water can fill up even a water jar. The fool fills himself up with evil, even if collecting it just little by little.
122 ( 典故 )	莫輕於小善！謂『我不招報』，須知滴水落，亦可滿水瓶，智者完其善，少許少許積。	莫輕視善行，以為「小善不會為我帶來果報」；如同滴水能注滿水瓶，智者累積小善至福德滿盈。	Do not disregard goodness, "It will not come to me!" Falling drops of water can fill up even a water jar. The clever one fills himself up with goodness, even if collecting it just little by little.
123	商人避險道，伴少而貨多；愛生避毒品，避惡當亦爾。	如財多而隨從少的富商避開危險的路線，如想要生存之人避免毒藥，人們亦應避免邪惡。	Like a merchant with a small caravan and a lot of money would avoid a dreadful path, like someone who wants to live would avoid a poison, so should one avoid evil.
124	假若無有瘡傷手，可以其手持毒藥。毒不能患無傷手。不作惡者便無惡。	若手無創口則可以手持毒，因毒不入侵無創口之人；不造惡者是不會有罪惡的。	If there is no wound in the palm, one can carry poison with it. The poison does not affect one who is without a wound. There is no evil for one, who is not doing it.
125 ( 典故 )	若犯無邪者，清淨無染者，罪惡向愚人，如逆風揚塵。	若人冒犯了不應受到冒犯、清淨無染者（2），該罪惡返歸於愚人，如逆風揚塵。（註2）即阿羅漢。	Who offends against an uncorrupted man, against a trusting and pure person, the evil will fall back upon such a fool, like minute dust thrown against the wind.
126 ( 典故 )	有人生於（母）胎中，作惡者則（墮）地獄，正直之人昇天界，漏盡者證入涅槃。	有些人投生母胎，邪惡者墮入地獄，正直之人上生天界，無煩惱者入般涅槃。（註：在此投生於母胎是指投生作人。無煩惱者即是阿羅漢。	Some are born in the womb; evildoers arise in hell; righteous ones go to heaven; those without taints are completely emancipated.
127	非於虛空及海中，亦非入深山洞窟，欲求逃遁惡業者，世間實無可覓處。	無論是在虛空中、海洋裡、山洞內或世上任何地方，都無處可令人逃脫惡業的果報。	Not in the air, not in the middle of the ocean, not entering the hole in the mountains. There is no place in the world, where being one would be released from the [consequences of] evil deeds.
128	非於虛空及海中，亦非入深山洞窟，欲求不為死魔制，世間實無可覓處。	無論是在虛空中、海洋裡、山洞內或世上任何地方，都無處可令人逃脫死亡。	Not in the air, not in the middle of the ocean, not entering the hole in the mountains. There is no place in the world, where being, one would not be overcome by death.

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）