Dhammapada 法句經(第二十一：雜品)
| 偈 頌 次 | 了參 法師 譯 | 敬法 法師 譯 | 英譯 |
|---|---|---|---|
| 290 | 若棄於小樂，得見於大樂。智者棄小樂，當見於大樂。 | 若捨棄小樂會獲得大樂，預見大樂的智者應當捨棄小樂。 | Seeing that abandoning the small happiness one could obtain large happiness, a wise one, considering the large happiness should abandon the small happiness. |
| 291 | 施與他人苦，為求自己樂；彼為瞋繫縛，怨憎不解脫。 | 為求自己的快樂，而令他人痛苦者，他受到怨恨束縛，而無法解脫怨恨。 | He wants his own happiness by imposing suffering on others. Full of hatred, he will not be released from hatred. |
292 293 |
應作而不作，不應作而作，傲慢放逸者，彼之漏增長。 常精勤觀身，不作不應作，應作則常作，觀者漏滅盡。 |
若人該做的事不做，卻做了不該做的事，又驕慢與自我放縱，他的煩惱即會增長。 若人常勤修身至念，不做不該做的事，又常做該做的事，及具有正念與明覺，其煩惱將會止息。（註：該做的事是指勤修戒定慧。） |
What should be done - is rejected. What should not be done - that is being done. Taints of those, who are proud and negligent, surely grow. Those who have very firm and constant mindfulness as to the body, those do not practice what should not be done, they are persevering in what should be done. The taints of those, who are mindful and thoughtful, become extinct. |
294 295 |
殺（愛欲）母與（慢）父，殺剎帝利族二王，（破）王國殺其從臣，趨向無憂婆羅門。 殺（愛欲）母與（慢）父，殺婆羅門族二王，殺其虎（將）第五（疑），趨向無憂婆羅門。 |
在殺掉母親（即渴愛）、父親（即我慢）與兩位剎帝利王（即常見與斷見）、及摧毀了國家（即六根與六所緣）和她的眾臣（即執取）之後，婆羅門（即阿羅漢）得以解脫苦。 在殺掉母親、父親與兩位婆羅門王、及消滅了有疑如虎的五蓋之後，婆羅門（即阿羅漢）得以解脫苦。 |
Having killed mother, father and two warrior kings, having killed the whole country with its followers, undisturbed walks the holy man. Having killed mother, father and two Brahmin kings, having killed the tiger as fifth, undisturbed walks the Brahmin. |
296 297 298 299 300 301 |
喬達摩弟子，常善自醒覺，無論晝與夜，彼常念佛陀。 喬達摩弟子，常善自醒覺，無論晝與夜，彼常念達摩。 喬達摩弟子，常善自醒覺，無論晝與夜，彼常念僧伽。 喬達摩弟子，常善自醒覺，無論晝與夜，彼常念於身。 喬達摩弟子，常善自醒覺，無論晝與夜，常樂不殺生。 喬達摩弟子，常善自醒覺，無論晝與夜，心常樂禪定。 |
喬達摩的弟子們心常醒覺，不論晝夜皆常念佛（的功德）。 喬達摩的弟子們心常醒覺，不論晝夜皆常念法（的功德）。 喬達摩的弟子們心常醒覺，不論晝夜皆常念僧（的功德）。 喬達摩的弟子們心常醒覺，不論晝夜皆常念身（不淨）。 喬達摩的弟子們心常醒覺，不論晝夜皆樂於悲（即無害）。 喬達摩的弟子們心常醒覺，不論晝夜皆樂於培育（對一切眾生的慈愛）。 |
The disciples of Gotama , whose mindfulness is day and night constantly directed to the Buddha, those are always well awakened. The disciples of Gotama , whose mindfulness is day and night constantly directed to the Dharma, those are always well awakened. The disciples of Gotama , whose mindfulness is day and night constantly directed to the Sangha, those are always well awakened. The disciples of Gotama , whose mindfulness is day and night constantly directed to the body, those are always well awakened. The disciples of Gotama , whose mind is day and night devoted to non-violence, those are always well awakened. The disciples of Gotama , whose mind is day and night devoted to meditation, those are always well awakened. |
| 302 | 出家愛樂難。在家生活難。非儔共住苦。（輪迴）往來苦。故不應往來，隨從於痛苦。 | 成為比丘是很難得的；過後又樂於比丘的修行更是難得。艱難的俗家生活是痛苦的；與性格不同之人相處是痛苦的。生死輪迴中的旅人不斷遭受痛苦，因此別作生死輪迴的旅人，別作不斷受苦的人。 | It is difficult to become a monk. It is difficult to enjoy it. Unpleasant and difficult to endure is a life of a householder. Painful is association with unequal. Wanderer in the round of rebirth is always followed by suffering. Therefore, do not be a wanderer and do not be followed by suffering. |
| 303 | 正信而具戒，得譽及財者，彼至於何處，處處受尊敬。 | 他信戒具足，有聲譽財富，無論去何處，皆備受尊敬。 | With trust, possessed of virtue, endowed with fame and wealth - to whatever region does he resort, he is respected everywhere. |
| 304 | 善名揚遠方，高顯如雲山。惡者如夜射，雖近不能見。 | 善人有如喜瑪拉雅山，雖在遠處亦明顯可見；惡人有如在黑夜裡放射的箭，雖在近處亦看不到。 | The good ones shine from afar, like a snowy mountain. The bad ones are unseen, like arrows shot at night. |
| 305 | 獨坐與獨臥，獨行而不倦，彼獨自調御，喜樂於林中。 | 他獨坐、獨處、獨行地勤修、獨自克服自己、樂於住在林中。 | Sitting alone, sleeping in solitude, wandering alone and active, alone subduing oneself - such a one would take delight in living in forests. |
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 ）