Dhammapada 法句經(第十七：忿怒品)

第十七：忿怒品(KODHAVAGGO)(The Anger)
偈頌次	了參法師譯	敬法法師譯	英譯
221 ( 典故 )	捨棄於忿怒，除滅於我慢，解脫一切縛，不執著名色，彼無一物者，苦不能相隨。	捨棄忿怒、捨棄我慢、克服一切結。苦惱不會降臨不執著名色與無煩惱之人。（註：samyajanam「結」一共有十個：被四個道智次第地斷除。Nama「名」是心與心所；rupa「色」是二十八種色法。Akincanam「無煩惱」即是無貪瞋痴。）	Renounce anger; abandon pride. Overcome all fetters. The one, who is not attached to mind and body, and has nothing, is not followed by suffering.
222	若能抑忿發，如止急行車，是名（善）御者，餘為執韁人。	若人能如善御馬者制止疾行的馬車般抑制忿怒，我稱此人為真正的御者，餘者只是執韁人而已。	Who would restrain rising anger, like a swaying chariot, him I call a charioteer. Other people just hold the reins.
223	以不忿勝忿。以善勝不善。以施勝慳吝。以實勝虛妄。	以無忿（即慈愛）戰勝忿怒者，以善戰勝惡人，以佈施戰勝吝嗇的人，以說真實語戰勝妄語者。	Conquer anger by non-anger; conquer badness by goodness. Conquer stinginess by giving; conquer liar by truth.
224	諦語不瞋恚，分施與乞者；以如是三事，能生於諸天。	人們應說真實語、不忿怒、（己物雖少）仍然施與乞求者；以此三事他得以上生天界。	Speak truth; don't get angry; when asked, give, even a little. By these three means one will go to the presence of gods.
225	彼無害牟尼，常調伏其身，到達不死境─無有悲憂處。	聖者不傷害他人，常防護自身行為，去到不死（的涅槃），在其地無憂無愁。	The wise ones, who are not hurting, always guarding their behavior, they will go to the Permanent Place (Nirvana), where one does not grieve.
226	恆常醒覺者，日夜勤修學，志向於涅槃，息滅諸煩惱。	時刻保持醒覺的人，日以續夜地訓練自己，他真心地朝向涅槃，總有一天他的煩惱必會止息。	Those, who are always watchful, studying all day and night, intent upon reaching the Nirvana - their taints disappear.
227 228 229 230	阿多羅應知：此非今日事，古語已有之。默然為人誹，多語為人誹，寡言為人誹；不為誹謗者，斯世實無有。全被人誹者，或全被讚者，非曾有當有，現在亦無有。若人朝朝自反省，行無瑕疵並賢明，智慧戒行兼具者，彼為智人所稱讚。品如閻浮金，誰得誹辱之？彼為婆羅門，諸天所稱讚。	噢，阿都拉，這並不是新的，自古以來即是如此。人們指責沉默的人，指責多話的人，也指責少語的人。在這世間是無人不受指責的。在過去、未來與現在，都沒有只受指責或只受稱讚的人。智者日復一日地檢討後，他會稱讚真正無過失、賢明及智慧與戒行兼備的人。誰會指責這有如純金之人？他為天神所稱讚，甚至梵天也稱讚。	O Atula, this is an old thing; it is not just today. They blame one who is sitting silently; they blame one who is speaking a lot. They blame also the one who is speaking moderately. There is nobody blameless in the world. There never was, never will be and even now does not exist a person who is only blamed or only praised. Whom the wise ones praise, having examined him thoroughly day after day, one with faultless conduct, intelligent, endowed with wisdom and virtue, Who is worthy enough to blame him, like a ring made of gold? Even gods praise him; he is praised also by Brahma.
231 232 233 234	攝護身忿怒，調伏於身行。捨離身惡行，以身修善行。攝護語忿怒，調伏於語行。捨離語惡行，以語修善行。攝護意忿怒，調伏於意行。捨離意惡行，以意修善行。智者身調伏，亦復語調伏，於意亦調伏，實一切調伏。	防止身惡行，善制御己身；捨棄身惡行，培育身善行。防止語惡行，善制御己語；捨棄語惡行，培育語善行。防止意惡行，善制御己意；捨棄意惡行，培育意善行。智者制御身，御語亦御意；智者於自制，真能善圓滿。	Protect yourself from blameworthy conduct; guard your body well. Having renounced the wrong bodily deed, practice the right bodily action. Protect yourself from blameworthy speech; guard your speech well. Having renounced the wrong verbal deed, practice the right verbal action. Protect yourself from blameworthy thoughts; guard your mind well. Having renounced the wrong mental deed, practice the right mental action. The wise ones, who are restrained in bodily conduct, in speech, and in mind, they are indeed well and thoroughly restrained.

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）