Dhammapada 法句經(第二十：道品)

第二十：道品(MAGGAVAGGO)(The Path)
偈頌次	了參法師譯	敬法法師譯	英譯
273 274 275 276	八支道中勝，四句諦中勝，離欲法中勝，具眼兩足勝。實唯此一道。無餘知見淨。汝等順此行。魔為之惑亂。汝順此（道）行，使汝苦滅盡。知我所說道，得除去荊棘。汝當自努力！如來唯說者。隨禪定行者，解脫魔繫縛。	於諸道之中，八聖道最勝；於諸諦之中，四聖諦最勝；於諸法之中，離欲（即涅槃）最勝；於諸二足（人類）之中，一切知者最勝。這是唯一的道路，再無其他知見清淨之道。實踐此道能令魔王迷惑。實踐此道，你將能滅苦。在親自知見這能拔除煩惱之刺的道路後，我對你們宣說此道。你必須自己努力，如來只能指示道路。修禪者得以解脫魔王的束縛。（註：一切知者與如來都是佛陀的名稱。）	The Eightfold Path is the best of Paths. The best of truths are the Four Truths. The best of mental states is absence of passion. The best of people are the ones with insight. This is the path. There is no other for the purification of insight. Enter upon this path. This is the deception of Mara. Having entered upon this path, you will make an end of suffering. Having realized how to remove the arrow, I taught this path to you. You must make an effort. The Buddhas are only teachers. Those, who meditating entered upon this path, will be released from the bond of Mara.
277	『一切行無常』，以慧觀照時，得厭離於苦，此乃清淨道。	諸行無常。當以智慧知見這點時，他就會對苦（即五蘊）感到厭倦。這即是朝向清淨之道。	When one perceives with wisdom that all conditioned things are impermanent, then one turns away from suffering. This is the path of purification.
278	『一切行是苦』，以慧觀照時，得厭離於苦，此乃清淨道。	諸行是苦。當以智慧知見這點時，他就會對苦（即五蘊）感到厭倦。這即是朝向清淨之道。	When one perceives with wisdom that all conditioned things are unsatisfactory, then one turns away from suffering. This is the path of purification.
279	『一切法無我』，以慧觀照時，得厭離於苦，此乃清淨道。	諸法無我。當以智慧知見這點時，他就會對苦（即五蘊）感到厭倦。這即是朝向清淨之道。（註：在此，智慧是指觀智。諸行是指一切有為法。諸法則包括一切有為法、概念法與無為法，即涅槃。於此，不能說「諸法無常」或「諸法是苦」，因為概念法與無為法都不是「無常」，也不是「苦」的。）	When one perceives with wisdom that all things are without a self, then one turns away from suffering. This is the path of purification.
280	當努力時不努力，年雖少壯陷怠惰，意志消沈又懶弱，怠者不以智得道。	懶人當勤時不努力，雖年青力壯卻怠惰，意志薄弱及心散亂，無法以慧體證道智。	The lazy one, who is not exerting oneself during the time for exertion, who is young and strong but full of sloth, inactive and with a mind full of depressed thoughts - such a one will not find a path of wisdom.
281	慎語而制意，不以身作惡。淨此三業道，得聖所示道。	慎言、攝心、亦不以身造惡。且讓他清淨此三業，及贏獲聖者覺悟之道。	One should guard one's speech and restrain one's mind. One should not do any evil bodily deed. One should purify these three ways of acting. One should attain the path declared by the Buddha.
282	由瑜伽生智，無瑜伽慧滅。了知此二道，及其得與失，當自努力行，增長於智慧。	智慧生於禪修之中，無禪修智慧即退失；知曉此二得失之道，且實踐以令慧增長。	From practice, knowledge is born. From absence of practice, loss of knowledge. Having understood this crossroad of existence and cessation of knowledge, one should so conduct oneself that the knowledge may grow.
283 284	應伐欲稠林，勿伐於樹木。從欲林生怖，當脫欲稠林。男女欲絲絲，未斷心猶繫；如飲乳犢子，不離於母牛。	諸比丘，且砍掉（欲）林而非真樹；怖畏自欲林而生。砍掉欲林與欲叢，以達到無（欲）林。只要男子對女子的情欲還有些少未斷除，他的心即還是受到束縛，如同小牛離不開母牛。	Cut off the forest of passions, not just the single trees. From the forest, fear is born. Having cut off the forest and the undergrowth, be without the forest of passions, monks. As long as the undergrowth of passion of a man towards women, even a minuscule one, is not cut off, so long his mind is bound, just like a calf drinking milk from the mother.
285	自己斷除愛情，如以手折秋蓮。勤修寂靜之道。善逝所說涅槃。	且斷除自己的貪，如以手拔掉秋蓮。善逝已說示涅槃，且培育寂靜之道。（註：善逝也是佛陀的名稱。）	Cut off your own desires, as if picking an autumnal lotus with your hand. Practice the path of tranquility, Nirvana taught by the Buddha.
286	『雨季我住此，冬夏亦住此』，此為愚夫想，而不覺危險。	愚人心想：「雨季時我住在這裡，冬天和夏天時我也住在這裡。」卻覺察不到（就快要死的）危險。	"Here shall I spend the rains, here winter and summer", thinks the fool. He does not understand the dangers.
287	溺愛子與畜，其人心惑著，死神捉將去，如瀑流睡村。	寵愛孩子與家畜者，其心執著於欲樂。他被死神捉走，如洪水沖掉沉睡中之村。	That man who is delighting in his sons and cattle, with an attached mind, the death will carry away, like a great flood the sleeping village.
288 289	父子與親戚，莫能為救護。彼為死所制，非親族能救。了知此義已，智者持戒律，通達涅槃路──迅速令清淨。	兒子、父母或親戚都不能保護被死神捕捉之人。的確無親族能給予保護。明了這一點，持守戒律的智者應迅速地清除趣向涅槃之道的阻礙。	Sons cannot protect you, or father, or other relatives. When you are seized by the death, all relatives are of no help to you. The wise man restrained by virtue, knowing this reasoning, should quickly purify the path leading to Nirvana.

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）