dhammapada法句經

36. Let the discerning man guard the mind, so difficult to detect

and extremely subtle, seizing whatever

it desires. A guarded mind brings happiness.

37. Dwelling in the cave (of the heart), the mind without form,

wanders far and alone. Those who subdue this mind are liberated from the bonds of Māra.

38. Wisdom never becomes perfect in one whose mind is not steadfast,

who knows not the Good Teaching and whose faith wavers.

39. There is no fear for an Awakened One, whose mind is not sodden (by lust) nor afflicted (by hate), and

who has gone beyond both merit and demerit.

40. Realizing that this body is as fragile as a clay

pot, and fortifying this mind like a

well-fortified city, fight out Māra with the sword of wisdom. Then,

guarding the conquest, remain unattached.

_____________________________

extremely︰adv. 極端。 liberate︰v. 解脫，釋放。 waver︰v. 動搖。

sodden︰v. 使迷糊，使浸透。 fortify︰v. 築防禦工事於，增強。

36 此心隨欲轉，微妙極難見。智者防護心，心護得安樂[27]。[28]

37 遠行與獨行，無形[29]隱深窟。誰能調伏心，解脫魔羅縛。[30]

〈38 ~ 39〉

38 心若不安定，又不了正法，信心不堅者，智慧不成就。

39 若得無漏心[31]，亦無諸惑亂，超越善與惡[32]，覺者無恐怖。[33]

40 知身如陶器，住心似城廓，慧劍擊魔羅，守勝.莫染著[34]。[35]

41. Ere long, alas! this

body will lie upon the earth, unheeded and lifeless, like a useless log.

42. Whatever harm an enemy may do to an enemy, or a hater to a

hater, an ill-directed mind inflicts

on oneself a greater harm.

43. Neither mother, father, nor any other relative can do one

greater good than his own well-directed mind.

4-Flower (Dh.44-59)

44. Who shall overcome this earth, the

realm of Yama and this sphere of men and gods? Who shall bring to perfection

the well-taught path of wisdom as an expert garland-maker would a floral

design?

45. The Striver-on-the-Path shall overcome this earth,

the realm of Yama and this sphere of

men and gods. The striver-on-the-path shall bring to perfection the well-taught

path of wisdom, as an expert garland-maker would a floral design.

________________________

ere︰conj. 在...以前。 inflict︰給予(打擊)，使遭受。 floral︰花的。 The striver-on-the-path︰須陀洹道，不是原文‘Sekho’「有學」(belonging to training)的正確翻譯。Yama,【陽】閻摩(死亡王國的統治者)( the ruler of the kingdom of

the dead)。

41 此身實不久，當睡於地下，被棄無意識，無用如木屑。[36]

42 仇敵害仇敵，怨家對怨家，若心向邪行[37]，惡業最為大。

43 善非父母作，亦非他眷屬，若心向正行，善業最為大。

〈 四、

華 品

〉

〈44 ~ 45〉

44 誰征服地界[38]，閻魔界.天界，誰善說法句，如巧匠[39]採花？

45 有學[40]克地界，閻魔界[41].天界，有學說法句，如巧匠採花[42]。

46. Realizing that this body is like froth,

penetrating its mirage-like nature,

and plucking out Māra’s flower-tipped arrows (of sensuality), go beyond sight of the King

of Death!

47. As a mighty flood sweeps away the sleeping village, so death

carry away the person of distracted mind who only plucks the flowers (of

pleasure).

48. The Destroyer brings under his sway

the person of distracted mind who, insatiate in sense desires, only plucks the

flowers (of pleasure).

49. As a bee gathers honey from the flower without injuring its

colour or fragrance, even so the sage goes on alms-rounds in the village.

50. Let none find fault with others; let none see the omissions and

commissions of others. But let one see his own acts, done and undone.

___________________________

froth︰n. v. 泡沫。 mirage︰n. 海市蜃樓。 pluck︰v. 摘。

sway︰v. 動搖。 fragrance︰n. 芬芳。

46 知此身如泡，覺悟是幻法，折魔羅花箭[43]，越死王所見。[44]

47 採集諸花已，其人心愛著，死神捉將去，如瀑流睡村[45]。

48 採集諸花已，其人心愛著，貪欲無厭足，實為死魔伏。

49 牟尼[46]入村落，譬如蜂採華，不壞色與香，但取其蜜去。

50 不觀他人過[47]，不觀作不作，但觀自身行，已作與未作。[48]

51. Like a beautiful flower full of colour but without fragrance,

even so, fruitless are the fair words of one who does not practice them.

52. Like a beautiful flower full of colour and also fragrant, even

so, fruitful are the fair words of one who practices them.

53. As from a great heap of flowers many garlands can be made, even

so should many good deeds be done by one born a mortal.

54. Not the sweet smell of flowers, not even the fragrance of

sandal, tagara or jasmine blows against the

wind. But the fragrance of the virtuous blows against the wind. Truly, virtuous

pervades all directions with the fragrance of his virtue.

55.Of all the fragrances -- sandal, tagara,

blue lotus and jasmine -- the fragrance of virtue is by far the sweetest.

56. Faint is the fragrance of tagara and sandal, but the fragrance

of the virtuous is excellent, wafting

even among the gods.

57. Māra

never finds the path of the truly virtuous, who abide in heedfulness and are

freed by perfect knowledge.

__________________________

mortal︰凡人，致命的。 waft︰吹送，飄送。

〈51 ~ 52〉

51 猶如鮮妙花，色美而無香，如是說善語，彼不行無果[49]。

52 猶如鮮妙花，色美而芳香，如是說善語，彼實行有果。[50]

53 如從諸花聚，得造眾花鬘，如是生為人，當作諸善事。[51]

〈54~ 55〉

54 花香不逆風，栴檀.多伽羅，末利香[52]亦爾。德香逆風薰，

彼正人之香，遍聞於諸方。

55 栴檀.多伽羅，拔悉基[53].青蓮，如是諸香中，戒香為最上。[54]

56 栴檀.多伽羅，此等香甚微。持戒者最上，香薰諸天間。[55]

57 成就諸戒行，住於不放逸，正智解脫者，魔不知所趣[56]。[57]

58. Upon a heap of rubbish

in the road-side ditch blooms a lotus,

fragrant and pleasing.

59. Even so, on the rubbish heap of blinded mortals the disciple of

the Supremely Enlightened One shines resplendent

in wisdom.

5 - The Fool (Dh.60-75)

60. Long is the night to the sleepless; long is

the league to the weary. Long is worldly existence to fools who know

not the Sublime Truth.

61. Should a seeker not find a companion who is better or equal, let

him resolutely pursue a solitary course; there is no fellowship with a

fool.

62. The fool worries, thinking, “I have sons, I have wealth.”

Indeed, when he himself is not his own, whence are sons, whence is wealth?

__________________________

rubbish︰n. 垃圾，廢物。ditch︰n.水溝。resplendent︰a.燦爛的，光輝的。weary︰a. 疲倦的。resolutely︰adv. 堅決地。

solitary course(ekacariyaṁ)︰獨行。

〈58 ~ 59〉

58 猶如糞穢聚，棄著於大道，蓮華生其中，香潔而悅意。

59 如是糞穢等，盲昧凡夫中，正覺者弟子，以智慧光照。

〈

五、愚 品 〉

60 不眠者夜長，倦者由旬[58]長，不明達正法──愚者輪迴長。[59]

61 不得勝我者為友，與我相等者亦無，寧可堅決獨行居，

不與愚人作伴侶。[60]

62 「此我子我財」，愚人常為憂。我且無有我，何有子與財？[61]

63. A fool who knows his foolishness is wise at least to that

extent, but a fool who thinks himself wise is called a fool indeed.

64. Though all his life a fool associates with a wise man, he no

more comprehends the Truth than a spoon tastes the flavour of the soup.

65. Though only for a moment a discerning person associates with a

wise man, quickly he comprehends the Truth, just as the tongue tastes the

flavour of the soup.

66. Fools of little wit are enemies unto themselves as they move

about doing evil deeds, the fruits of which are bitter.

67. Ill done is that action doing which one repents later, and the fruits of which one reaps,

weeping, reaps with tears.

68. Well done is that action doing which one repents not later, and

the fruits of which one reaps with delight and happiness.

69. So long as an evil deed has not ripened, the fool thinks it as

sweet as honey. But when the evil deed ripens, the fool comes to grief.

_________________________

repent︰v. 後悔，懊悔。

63 愚者自知愚，彼即是智人。愚人自謂智，實稱真愚夫。[62]

64 愚者雖終身，親近於智人，彼不了達摩[63]，如匙嘗湯味。[64]

65 慧者須臾頃，親近於智人，能速解達摩，如舌嘗湯味。[65]

66 愚人不覺知，與自仇敵行，造作諸惡業，受定眾苦果。

67 彼作不善業，作已生後悔，哭泣淚滿面，應得受異熟[66]。[67]

68 若彼作善業，作已不追悔，歡喜而愉悅，應得受異熟。[68]

69 惡業未成熟，愚人思如蜜；惡業成熟時，愚人必受苦。[69]

70. Month after month a fool may eat his food with the tip of a

blade of grass, but he still is not worth a sixteenth part of those who have

comprehended the Truth.

71. Truly, an evil deed committed does not immediately bear fruit,

like milk that does not turn sour all at once. But smouldering,

it follows the fool like fire covered by ashes.

72. To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate

goodness.

73. The fool seeks undeserved reputation, precedence among monks,

authority over monasteries, and honour among householders.

74. “Let both laymen and monks think that it was done by me. In

every work, great and small, let them follow me” -- such is the ambition of the

fool; thus his desire and pride increase.

75. One is the quest for worldly gain, and quite another is the path

to Nibbāna. Clearly

understanding this, let not the monk, the disciple of the Buddha, be carried

away by worldly acclaim, but develop detachment instead.

________________________

smoulder︰悶燒。cleave︰v. 劈開。

70 愚者月復月，雖僅取少食──以孤沙草[70]端；

彼所得功德，不及思法者，十六分之一。

71 猶如搆牛乳，醍醐非速成。愚人造惡業，不即感惡果，

業力隨其後，如死灰覆火。[71]

72 愚夫求知識，反而趨滅亡，損害其幸福，破碎其頭首[72]。

〈73 ~ 74〉

73 愚人騖虛名：僧中作上座，僧院為院主，他人求供養。

74「僧與俗共知──此事由我作，事無論大小，

皆由我作主」，愚人作此想，貪與慢增長。[73]

75 一道引世利，一道向涅槃[74]。佛弟子比丘，當如是了知，

莫貪著世利，專注於遠離[75]。[76]

6 - The Wise Man (Dh.76-89)

76. Should one find a man who points out faults

and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is

always better, and never worse, to cultivate such an association.

77. Let him admonish,

instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil.

78. Do not associate with evil companions; do not seek the

fellowship of the vile. Associate with good friends; seek the fellowship of

noble men.

79. He who drinks deep the Dhamma lives happily with a tranquil

mind. The wise man ever delights in the Dhamma made known by the Noble One (the

Buddha).

80. Irrigators regulate the

waters; fletchers straighten the arrow shaft; carpenters shape the wood; the

wise control themselves.

81. Just as a solid rock is not shaken by the storm, even so the

wise are not affected by praise or blame.

________________________

reprove︰v. 責備，指責。 sagacious︰a. 睿智的。 admonish︰v. 訓誡。

detestable︰討厭的。Irrigator︰灌溉者。

〈

六、智 者 品 〉

76 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。[77]

77 訓誡與教示，阻他人過惡。善人愛此人，但為惡人憎[78]。

78 莫與惡友交，莫友卑鄙者。應與善友交，應友高尚士[79]。

79 得飲法水者，心清而安樂[80]。智者常喜悅，聖者所說法。[81]

80 灌溉者引水，箭匠之矯箭，木匠之繩木，智者自調御。[82]

81 猶如堅固巖，不為風所搖，毀謗與讚譽，智者不為動。

82. On hearing the Teachings, the wise become perfectly purified,

like a lake deep, clear and still.

83. The good renounce (attachment for) everything; the virtuous do

not prattle with a yearning for

pleasures. The wise show no elation or depression when touched by happiness or

sorrow.

84. He is indeed virtuous, wise and righteous, who neither for their

own sake nor for the sake of another (does any wrong), who does not crave for

sons, wealth or kingdom, and does not desire success by unjust means.

85. Few among men are those who cross to the farther shore. The

rest, the bulk of men, only run up and down the hither

bank.

86. But those who act according to the perfectly taught Dhamma will

cross the realm of Death, so difficult to cross.

87-88. Abandoning the dark way,

let the wise man cultivate the bright path. Having gone from home to

homelessness, let him yearn for that delight in detachment, so difficult to

enjoy. Giving up sensual pleasures, with no attachment, let the wise man

cleanse himself of defilements of the mind.

__________________________

prattle︰v. 閒聊；n. 無聊話。hither︰adv. 到這裡，向這裡。

82 亦如一深池，清明而澄淨，智者聞法已，如是心清淨。

83善人離諸欲[83]，不論諸欲事。苦樂所不動，智者無喜.憂。[84]

84 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。

〈85 ~ 86〉

85 於此人群中，達彼岸者少。其餘諸人等，徘徊於此岸[85]。

86 善能說法者，及依正法行，彼能達彼岸，度難度魔境[86]。

〈87 ~ 89〉

87 應捨棄黑法，智者修白法[87]，從家來無家[88]，喜獨處不易[89]。

88 當求是法樂，捨欲無所有[90]，智者須清淨，自心諸垢穢。

89. Those whose minds have reached full excellence in the factors of

enlightenment, who, having renounced acquisitiveness,

rejoice in not clinging to things -- rid of cankers, glowing with wisdom, they have attained Nibbāna in this very life.

7 - The Arahat (Dh.90-99)

90. The fever of passion exists not for him who

has completed the journey, who is sorrowless and wholly set free, and has

broken all ties.

91. The mindful ones exert themselves. They are not attached to any home;

like swans that abandon the lake, they leave home after home behind.

92. Those who do not accumulate and are wise regarding food, whose

object is the Void, the Unconditioned Freedom -- their track cannot be traced,

like that of birds in the air.

93. He whose cankers are destroyed and who is not attached to food,

whose object is the Void, the unconditioned freedom -- his path cannot be

traced, like that of birds in the air.

________________________

acquisitiveness︰利慾心。 cankers︰腐敗。

89 彼於諸覺支[91]，正心而修習。遠離諸固執，樂捨諸愛著，

漏盡[92]而光耀，此世證涅槃。

〈

七、阿 羅 漢 品 〉

90 路行盡[93]無憂，於一切解脫，斷一切繫縛[94]，無有苦惱者。[95]

91 正念奮勇者，彼不樂在家。如鵝離池去，彼等棄水家。

92 彼等無積聚[96]，於食如實知，空.無相解脫[97]──是彼所行境，如鳥遊虛空，蹤跡不可得。

93 彼等諸漏盡，亦不貪飲食，空.無相解脫──是彼所行境，如鳥遊虛空，蹤跡不可得。

94. Even the gods hold dear the wise one, whose senses are subdued like

horses well-trained by a charioteer,

whose pride is destroyed and who is free from the cankers.

95. There is no more worldly existence for the wise one, who, like

the earth, resents nothing; who is as firm as a high pillar and as pure as a

deep pool free from mud.

96. Calm is his thought, calm his speech and calm his deed, who,

truly knowing, is wholly freed, perfectly tranquil and wise.

97. The man who is without blind faith, who knows the Uncreate, who

has severed all links, who has destroyed all causes (for kamma, good and evil),

and who has thrown out all desires -- he, truly, is the most excellent of men.

98. Inspiring, indeed, is that place where Arahats dwell, be it a

village, a forest, a vale or a hill.

99. Inspiring are the forests in which worldlings find no pleasure.

There the passionless will rejoice, for they seek no sensual pleasures.

__________________________

charioteer︰戰車的駕馭者。vale︰溪谷。

94 彼諸根寂靜，如御者調馬，離我慢.無漏，為天人所慕。[98]

95 彼已無憤恨，猶如於大地，彼虔誠堅固，如因陀揭羅[99]，

如無污泥池，是人無輪迴。[100]

96 彼人心寂靜，語與業寂靜，正智而解脫，如是得安穩。

97 無信[101].知無為，斷繫.因永謝[102]，棄捨於貪欲，真實無上士。

98 於村落林間，平地或丘陵，何處有羅漢，彼地即可慶。[103]

99 林野甚可樂，世人所不樂；彼喜離欲樂，不求諸欲樂。

8 - The Thousands (Dh.100-115)

100. Better than a thousand useless words is one

useful word, hearing which one attains peace.

101. Better than a thousand useless verses is one useful verse,

hearing which one attains peace.

102. Better than reciting a hundred meaningless verses is the

reciting of one verse of Dhamma, hearing which one attains peace.

103. Though one may conquer a thousand times a thousand people in

battle, yet he indeed is the noblest victor who conquers himself.

104-105. Self-conquest is far better than the conquest of others.

Not even a god, an angel, Māra

or Brahmā[104] can turn into defeat the victory of

such a person who is self-subdued and ever restrained in conduct.

〈 八、千 品 〉

100 雖誦一千言，若無義理者，不如一義語，聞已得寂靜。[105]

101 雖誦千句偈，若無義理者，不如一句偈，聞已得寂靜。

〈102 ~ 103〉

102 彼誦百句偈，若無義理者，不如一法句，聞已得寂靜。

103 彼於戰場上，雖勝百萬人；未若克己者，戰士之最上！[106]

〈104 ~ 105〉

104 能克制自己，過於勝他人。若有克己者，常行自節制。

105 天神.乾闥婆[107]，魔王並梵天，皆遭於敗北，不能勝彼人。[108]

106. Though month after month for a hundred years one should offer

sacrifices by the thousands, yet if only for a moment one should worship those

of perfected minds that honour is indeed better than a century of sacrifice.

107. Though for a hundred years one should tend the sacrificial fire

in the forest, yet if only for a moment one should worship those of perfected

minds that worship is indeed better than a century of sacrifice.

108. Whatever gifts and oblations one

seeking merit might offer in this world for a whole year, all that is not worth

one fourth of the merit gained by revering the Upright Ones, which is truly

excellent.

109. To one ever eager to revere and serve the elders, these four

blessings accrue: long life and

beauty, happiness and power.

110. Better it is to live one day virtuous and meditative than to

live a hundred years immoral and uncontrolled.

111. Better it is to live one day wise and meditative than to live a

hundred years foolish and uncontrolled.

__________________________

oblation︰n. 奉獻物。 accrue︰v. 孳生，增加。sluggish ︰a.懶散的。dissipated︰a. 放蕩的。

106 月月投千金──供犧牲百年，不如須臾間，

供養修己者，彼如是供養，勝祭祀百年。[109]

107 若人一百年──事火於林中，不如須臾間，供養修己者，彼如是供養，勝祭祀百年。[110]

108 若人於世間，施捨或供養[111]，求福一週年，如是諸功德，

不及四分一，禮敬正直者。

109 好樂敬禮者，常尊於長老，四法得增長：壽.美.樂與力。[112]

110 若人壽百歲──破戒.無三昧[113]，不如生一日

──持戒.修禪定。[114]

111 若人壽百歲──無慧.無三昧，不如生一日

──具慧.修禪定。

112. Better it is to live one day strenuous

and resolute than to live a hundred years sluggish and dissipated.

113. Better it is to live one day seeing the rise and fall of things

than to live a hundred years without ever seeing the rise and fall of things.

114. Better it is to live one day seeing the Deathless than to live

a hundred years without ever seeing the Deathless.

115. Better it is to live one day seeing the Supreme Truth than to

live a hundred years without ever seeing the Supreme Truth.

9 - Evil (Dh.116-128)

116. Hasten to do good and restrain your mind

from evil. He who is slow in doing good, his mind delights in evil.

117. Should a person commit evil, let him not do it again and again.

Let him not find pleasure therein, for painful is the accumulation of evil.

_______________________

strenuous︰費勁的，費力的。 accumulation︰累積物，累積物。

112 若人壽百歲──怠惰.不精進，不如生一日

──勵力行精進。

113 若人壽百歲──不見生滅法，不如生一日

──得見生滅法[115]。[116]

114 若人壽百歲──不見不死道[117]，不如生一日

──得見不死道。[118]

115 若人壽百歲──不見最上法，不如生一日

──得見最上法[119]。

〈

九、惡 品 〉

116 應急速作善，制止罪惡心。怠慢作善者，心則喜於惡。

117 若人作惡已，不可數數[120]作；莫喜於作惡，積惡則受苦。

118. Should a person do good, let him do it again and again. Let him

find pleasure therein, for blissful is the accumulation of good.

119. It may be well with the evil-doer as long as the evil ripens

not, but when it does ripen, then the evil-doer sees (the painful results of)

his evil deeds.

120. It may be ill with the doer of good as long as the good ripens

not. But when it does ripen, then the doer of good sees (the pleasant results

of) his good deeds.

121. Think not lightly of evil, saying, “It will not come to me.”

Drop by drop is the water pot filled; likewise, the fool, gathering it little

by little, fills himself with evil.

122. Think not lightly of good, saying, “It will not come to me.”

Drop by drop is the water pot filled; likewise, the wise man, gathering it

little by little, fills himself with good.

123. Just as a trader with a small escort

and great wealth would avoid a perilous

route, or just as one desiring to live avoids poison, even so should one shun

evil.

_________________________

escort︰n. 護衛，護送，陪同。perilous︰a. 危險的，冒險的。

118 若人作善已，應復數數作；當喜於作善，積善則受樂。[121]

〈119 ~ 120〉

119 惡業未成熟，惡者以為樂。惡業成熟時，惡者方見惡。

120 善業未成熟，善人以為苦。善業成熟時，善人始見善。

121 莫輕於小[122]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。[123]

122 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。

123 商人避險道，伴少而貨多；愛生避毒品[124]，避惡當亦爾。[125]

124. If on the hand there is no wound, one may even carry poison in

it. Poison does not affect one who is free from wounds. For him who does no

evil, there is no ill.

125. Like fine dust thrown against the wind, evil falls back upon

that fool who offends an inoffensive,

pure and guiltless man.

126. Some are born in the womb; the wicked

are born in hell; the devout go to heaven; the stainless pass into Nibbāna.

127. Neither in the sky nor in mid-ocean, nor by entering into

mountain clefts, nowhere in the world

is there a place where one may escape from the results of evil deeds.

128. Neither in the sky nor in mid-ocean, nor by entering into

mountain clefts, nowhere in the world is there a place where one will not be

overcome by death.

10 - Violence (Dh.129-145)

129. All tremble at

violence; all fear death. Putting oneself in the place of another, one should

not kill nor cause another to kill.

_________________________

inoffensive︰a. 無害的。 wicked︰ a. 邪惡的。 cleft︰n. 裂縫。

tremble︰n. v. 發抖，震顫。

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。

125 若犯無邪者，清淨無染者，罪惡向愚人，如逆風揚塵。[126]

126 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。

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。

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。

〈 十、刀杖品 〉

129 一切懼刀杖[127]，一切皆畏死，以自度[128]他情，莫殺教他殺。[129]

130. All tremble at violence; life is dear to all. Putting oneself

in the place of another, one should not kill nor cause another to kill.

131. One who, while himself seeking happiness, oppresses with

violence other beings who also desire happiness, will not attain happiness hereafter.

132. One who, while himself seeking happiness, does not oppress with

violence other beings who also desire happiness, will find happiness hereafter.

133. Speak not harshly to

anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.

134. If, like a broken gong, you silence yourself, you have

approached Nibbāna, for vindictiveness is

no more in you.

135.Just as a cowherd drives the cattle to pasture with a staff, so

do old age and death drive the life force of beings (from existence to

existence).

____________________

hereafter︰adv. 此後。 harshly︰粗糙地。 retaliation︰n. 報復。

vindictiveness︰n. 惡毒。

130 一切懼刀杖，一切皆愛生，以自度他情，莫殺教他殺。[130]

〈131 ~ 132〉

131 於求樂有情，刀杖加惱害，但求自己樂，後世樂難得。

132 於求樂有情，不加刀杖害，欲求自己樂，後世樂可得。[131]

〈133 ~ 134〉

133 對人莫說粗惡語，汝所說者還說汝。憤怒之言實堪痛；

互擊刀杖可傷汝。

134 汝若自默然，如一破銅鑼，已得涅槃路；於汝無諍故。[132]

135 如牧人以杖，驅牛至牧場，如是老與死，驅逐眾生命。[133]

136. When fools commit evil deeds, he does not realize (their evil

nature). The witless man is tormented by his own deeds, like one burnt by fire.

137. He who inflict violence on those who are unarmed, and offends

those who are inoffensive, will soon come upon one of these ten states:

138-140. (1)Sharp pain,

or disaster, (2)bodily injury, (3)serious illness, (4)or derangement of mind, (5)trouble from the government, (6)or grave charges, (7)loss of relatives, (8)or loss of wealth, (9)or houses destroyed by a ravaging fire, (10)and

upon dissolution of the body those ignorant man is born in hell.

141. Neither going about naked, nor matted locks, nor filth, nor

fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor

sitting on the heels (in penance) can purify a mortal who has not overcome

doubt.

142. Even though he be well-attired, yet if he is poised, calm,

controlled and established in the holy life, having set aside violence towards

all beings -- one, truly, is a holy man, a renunciate,

a monk.

__________________________

ravage︰n. v. 毀滅。 renunciate︰n. 棄世者。

136 愚夫造作諸惡業，卻不自知有果報，癡人以自業感苦，

宛如以火而自燒。[134]

〈137 ~ 140〉

137 若以刀杖害，無惡無害者，十事中一種，彼將迅速得。

138 (1)極苦痛失財，(2)身體被損害，(3)或重病所逼，(4)或失心狂亂。

139 (5)或為王迫害，(6)或被誣重罪，(7)或眷屬離散，(8)或破滅財產。

140 (9)或彼之房屋，為劫火焚燒。(10)癡者身亡後，復墮於地獄。[135]

141非裸行結髮，非塗泥絕食，臥地自塵身，非以蹲踞住[136]，不斷疑惑者，能令得清淨。[137]

142 嚴身住寂靜，調御而克制，必然修梵行，不以刀杖等，

加害諸有情，彼即婆羅門，彼即是沙門，彼即是比丘[138]。

143. Only rarely is there a man in this world who, restrained by

modesty, avoids reproach, as a thoroughbred horse avoids the whip.

144. Like a thoroughbred horse touched by the whip, be strenuous, be

filled with spiritual yearning. By faith and moral purity, by effort and

meditation, by investigation of the truth, by being rich in knowledge and

virtue, and by being mindful, destroy this unlimited suffering.

145. Irrigators regulate the waters; fletchers straighten arrow

shafts; carpenters shape wood; and the good control themselves.

11 - Old Age (Dh.146-156)

146. When this world is ever ablaze, why this laughter, why this jubilation?

Shrouded in darkness, will you seek the light?

147. Behold this body -- a painted image, a mass of heaped up sores, infirm, full of hankering – of which

nothing lasting or stable.

_______________________

reproach︰v. n. 責備。thoroughbred︰a. 良種的,純種的。ablaze︰a. adv.

著火。jubilation︰n. 歡慶。shroud︰v. n. 覆蓋;掩蔽。sore︰n. 痛處。

〈143 ~ 144〉

143 以慚自禁者，世間所罕有，彼善避羞辱，如良馬避鞭。

144 如良馬加鞭，當奮勉懺悔。以信.戒.精進，以及三摩地，善分別正法，以及明行足[139]，汝當念勿忘，消滅無窮苦。[140]

145 灌溉者引水，箭匠之矯箭，木匠之繩木，善行者自御。

〈 十一、老

品 〉

146 常在燃燒[141]中，何喜.何可笑？幽暗[142]之所蔽，

何不求光明？

147 觀此粉飾身：瘡[143]傷.一堆骨，疾病.多思惟[144]。絕非常存者。

148. Fully worn out is this body, a nest of disease, and fragile.

This foul mass breaks up, for death is the end of life.

149. These dove-coloured bones are like gourds that lie scattered

about in autumn. Having seen them, how can one seek delight?

150. This city (body) is built of bones, plastered

with flesh and blood; within are decay and death, pride and jealousy.

151. Even gorgeous royal

chariots wear out, and indeed this body too wears out. But the Dhamma of the

Good does not age; thus the Good make it known to the good.

152. The man of little learning grows old like a bull. He grows only

in bulk, but his wisdom does not grow.

153. Through many a birth in saṁsāra have I wandered in vain, seeking the builder of this house (of

life). Repeated birth is indeed suffering!

154. O house-builder, you are seen! You will not build this house

again. For your rafters are broken and

your ridgepole shattered. My mind has

reached the Unconditioned; I have attained the destruction of craving.

___________________________

plaster︰v. 塗抹。 gorgeous︰a. 燦爛的，華麗的。 rafter︰v.n. 椽。

ridgepole︰n.

房屋的棟木。

148 此衰老形骸，病藪[145]而易壞；朽聚必毀滅，有生終歸死。

149 猶如葫盧瓜，散棄於秋季，骸骨如鴿色，觀此何可樂？

150 此城骨所建，塗以血與肉，儲藏老與死，及慢並虛偽[146]。[147]

151 盛飾王車亦必朽，此身老邁當亦爾。唯善人法[148]不老朽，

善人傳示於善人。

152 寡聞之愚人，生長如牡牛，唯增長筋肉，而不增智慧。

〈153 ~154〉

153 經多生輪迴，尋求造屋者[149]，但未得見之，痛苦再再生。

154 已見造屋者！不再造於屋。椽桷[150]皆毀壞，棟樑[151]亦摧折。

我既證無為，一切愛盡滅[152]。

155. Those who in youth have not led the holy life, or have failed

to acquire wealth, languish like old

cranes in a pond without fish.

156. Those who in youth have not led the holy life, or have failed

to acquire wealth, lie sighing over the past, like worn-out arrows (shot from)

a bow.

12 - The Self (Dh.157-166)

157. If one holds oneself dear, one should

diligently watch oneself. Let the wise man keep vigil

during any of the three watches of the night.

158. One should first establish oneself in what is proper; then only

should one instruct others. Thus the wise man will not be reproached.

_______________________

languish︰v.焦思。 vigil︰n. 警戒。

〈155 ~156〉

155 少壯不得財[153]，並不修梵行，如池邊老鷺，無魚而萎滅。

156 少壯不得財，並不修梵行，臥如破折弓，悲歎於過去。[154]

〈

十二、自 己

品 〉

157 若人知自愛，須善自保護。三時[155]中一時，智者應醒覺。[156]

158 第一將自己，安置於正道，然後教他人；賢者始無過。

159. One should do what one teaches others to do; if one would train

others, one should be well-controlled oneself. Difficult, indeed is

self-control.

160. One truly is the protector of oneself; who else could the

protector be? With oneself fully controlled, one gains a mastery that is hard

to gain.

161. The evil a witless man does by himself, born of himself and

produced by himself, grinds him as a diamond grinds

a hard gem.

162. Just as a jungle creeper strangles the tree on which it grows,

even so a man who is exceedingly depraved

harms himself as an enemy might wish.

163. Easy to do are things that are bad and harmful to oneself. But

exceedingly difficult to do are things that are good and beneficial.

___________________________

grind︰v. 磨，磨成。 depraved︰a. 墮落的，邪惡的。

159 若欲誨他者，應如己所行，自制乃制他，克己實最難。

160 自為自依怙，他人何可依[157]？自己善調御，證難得所依[158]。

161 惡業實由自己作，從自己生而自起。惡業摧壞於愚者，猶如金剛破寶石。[159]

162 破戒如蔓蘿[160]，纏覆裟羅樹。彼自如此作，徒快敵者意。

163 不善事易作，然無益於己；善與利益事，實為極難行。[161]

164. Whoever, on account of perverted

views, scorns the Teaching of the Perfected Ones, the Noble and Righteous Ones

of righteous life -- that fool, like the bamboo, produces fruits only for

self-destruction.

165. By oneself is evil done, by oneself is one defiled. By oneself

is evil left undone, by oneself is one made pure. Purity and impurity depend on

oneself; no one can purify another.

166. Let one not neglect his own welfare for the sake of another,

however great. Clearly understanding his own welfare, let one be intent upon the good.

13 - The World (Dh.167-178)

167. Follow

not the vulgar way; live not in heedlessness; hold not false views; linger not

long in worldly existence.

168. Arise! Do not be heedless! Lead a righteous life. The righteous

live happily both in this world and the next.

169. Lead a righteous life; lead not a base life. The righteous

live happily

both in this world and the next.

__________________________

perverted︰a. 使變壞的，腐蝕的。 intent︰a.熱切的。

164 惡慧.愚癡人，以其邪見故，侮蔑羅漢教，依正法行者，

以及尊者教，而自取毀滅，如格他格草[162]，結果自滅亡。

165 惡實由己作，染污亦由己；由己不作惡，清淨亦由己。

淨.不淨依己，他何能淨他？

166 莫以利他事，忽於己利益[163]。善知己利者，常專心利益。[164]

〈

十三、世 品

〉

167 莫從卑劣法[165]。莫住於放逸。莫隨於邪見。莫增長世俗[166]。

〈168 ~169〉

168 奮起莫放逸！行正法善行。依正法行者，此世.他世樂。

169 行正法善行。勿行於惡行。依正法行者，此世.他世樂。

170. One who looks upon the world as a bubble and a mirage, him the

King of Death sees not.

171. Come! Behold this world, which is like a decorated royal

chariot. Here fools flounder, but the wise have no attachment to it.

172. He who having been heedless is heedless no more, illuminates

this world like the moon freed from clouds.

173. He who by good deeds covers the evil he has done, illuminates

this world like the moon freed from clouds.

174. Blind is this world; here only a few possess insight. Only a

few, like birds escaping from a net, go to the realms of bliss.

175. Swans fly on the path of the sun; men pass through the air by

psychic powers; the wise are led away from the world after vanquishing Māra and his host.

________________________

vanquish︰v. 征服。 scorn︰n. v. 輕蔑，藐視

170 視如水上浮漚，視如海市蜃樓，若人觀世如是，

死王不得見他。[167]

171 來看這個世界，猶如莊嚴王車。愚人沈湎此中，

智者毫無執著。[168]

172 若人先放逸，但後不放逸。彼照耀此世，如月出雲翳。[169]

173 若作惡業已，覆之以善者。彼照耀此世，如月出雲翳。[170]

174 此世界盲暝，能得見者少。如鳥脫羅網，鮮有昇天者。

175 天鵝飛行太陽道[171]，以神通力[172]可行空。智者破魔王魔眷，得能脫離於世間。[173]

176. For a liar who has violated the one law (of

truthfulness), who holds in scorn the

hereafter, there is no evil that they cannot do.

177. Truly, misers fare not to heavenly realms; nor,

indeed, do fools praise generosity. But

wise man rejoices in giving, and by that alone does he become happy hereafter.

178. Better than sole sovereignty

over the earth, better than going to heaven, better even than lordship over all

the worlds is the Supramundane Fruition of Stream-entry.

14 - The Buddha (Dh.179-196)

179. By what track can you trace

that trackless Buddha of limitless range, whose victory nothing can undo, whom

none of the vanquished defilements can ever pursue?

180. By what track can you trace that trackless Buddha

of limitless range, in whom exists no longer the entangling

and embroiling craving that perpetuates becoming?

181. Those wise ones who are devoted to meditation and

who delight in the calm of renunciation -- such mindful ones, Supreme Buddhas,

even the gods hold dear.

___________________________

generosity︰n. 慷慨。 Stream-entry(sotāpatti)︰the first stage of

supramundane attainment.(須陀洹︰出世間體證的第一階)

sovereignty︰n. 主權，統治權。 entangle︰v. 纏住。embroil︰v. 使混亂。perpetuate︰v. 使永久存在。

176 違犯一乘法[174]，及說妄語者，不信來世者，則無惡不作。[175]

177 慳者不生天。愚不讚布施。智者隨喜施，後必得安樂。

178 一統大地者，得生天上者，一切世界主，不及預流[176]勝。

〈

十四、佛 陀

品 〉

〈179 ~180〉

179 彼之勝利無能勝，敗者於世無可從，佛智無邊.無行跡[177]，汝復以何而誑惑？

180 彼已不具於結縛，愛欲難以誘使去，佛智無邊.無行跡，汝復以何而誑惑？

181 智者修禪定[178]，喜出家.寂靜[179]，正念.正覺者，天人所敬愛。

182. Hard is it to be born a human; hard is the life of mortals.

Hard is it to gain the opportunity to hear the Sublime Truth, and hard to

encounter is the arising of the Buddhas.

183. To avoid all evil, to cultivate good, and to cleanse his mind

-- this is the teaching of the Buddhas.

184. Enduring patience is

the highest austerity. “Nibbāna is supreme,” say the Buddhas. He is not a true monk who harms

another, nor a real renunciate who oppresses others.

185. Not despising, not harming, restraint according to the code of

monastic discipline, moderation in food, dwelling in solitude, devotion to

meditation -- this is the teaching of the Buddhas.

186-187. There is no satisfying

sensual desires, even with a rain of gold coins. For sensual pleasures give

little satisfaction and much pain. Having understood this, the wise man finds

no delight even in heavenly pleasures. The disciple of the Supreme Buddha

delights in the destruction of craving.

__________________________

endure︰v. 忍耐，持續。 austerity︰n. 苦行。

182 得生人道難，生得壽終難，得聞正法難，遇佛出世難。[180]

〈183 ~185〉

183 一切惡莫作，一切善應行，自調淨其意，是則諸佛教。[181]

184 諸佛說涅槃最上，忍辱為最高苦行。害他實非出家者，

惱他不名為沙門。

185 不誹與不害，嚴持於戒律[182]，飲食知節量，遠處而獨居，

勤修增上定[183]，是為諸佛教。[184]

〈186 ~187〉

186 即使雨金錢，欲心不滿足。智者知淫欲，樂少而苦多！

187 故彼於天欲，亦不起希求。正覺者弟子，希滅於愛欲。[185]

188. Driven by fear, do men go for refuge to many places -- to

hills, woods, groves, trees and shrines.

189. Such, indeed, is no safe refuge; such is not the refuge

supreme. Not by resorting to such a refuge is one released from all suffering.

190-191. He who have gone for refuge to the Buddha, his Teaching and

his Order, penetrates with

transcendental wisdom the Four Noble Truths -- suffering, the cause of

suffering, the cessation of suffering, and the Noble Eightfold Path leading to

the cessation of suffering.

192. This indeed is the safe refuge, this is the refuge supreme.

Having gone to such a refuge, one is released from all suffering.

193. Hard to find is the thoroughbred man (the Buddha), he is not

born everywhere. Where such a wise man is born, that clan thrives happily.

194. Blessed is the birth of the Buddhas; blessed is the enunciation

of the sacred Teaching; blessed is harmony in the Order; and blessed is the

spiritual pursuit of the united truth-seekers.

__________________________

Order︰saṅgha，n.僧團。

〈188 ~ 192〉

188 諸人恐怖故，去皈依山岳，或依於森林，園苑.樹支提[186]。

189 此非安穩依，此非最上依，如是皈依者，不離一切苦。

190 若人皈依佛，皈依法及僧，由於正智慧，得見四聖諦[187]。

191 苦與苦之因，以及苦之滅，並八支聖道，能令苦寂滅。

192 此皈依安穩，此皈依無上，如是皈依者，解脫一切苦。[188]

193 聖人[189]極難得，彼非隨處生；智者所生處[190]，家族咸蒙慶。[191]

194 諸佛出現樂，演說正法樂，僧伽和合樂，修士和合樂。[192]

195-196. He who revere those

worthy of reverence, the Buddhas and

their disciples, who have transcended all obstacles and passed beyond the reach

of sorrow and lamentation -- he who

revere such peaceful and fearless ones, his merit none can compute by any

measure.

15 - Happiness (Dh.197-208)

197. Happy

indeed we live, friendly amidst the hostile. Amidst hostile people we dwell

free from hatred.

198. Happy indeed we live, unafflicted

amidst the afflicted (by craving). Amidst afflicted men we dwell free from

affliction.

199. Happy indeed we live, free from avarice

amidst the avaricious. Amidst avaricious people we dwell free from avarice.

________________________

reverence︰n. v. 尊敬。 lamentation︰n. 悲歎。 unafflict︰v. 無折磨。

avarice︰n. 貪婪。 beget︰v. 引起，招致。

〈195 ~ 196〉

195 供養應供者──脫離於虛妄，超越諸憂患，佛及佛弟子。

196 若供養如是──寂靜無畏者，其所得功德，無能測量者。[193]

〈

十五、樂 品

〉

〈197 ~ 199〉

197 我等[194]實樂生，憎怨中無憎。於憎怨人中，我等無憎住。

198 我等實樂生，疾病[195]中無病。於疾病人中，我等無病住。

199 我等實樂生，貪欲中無欲。於貪欲人中，我等無欲住。[196]

200. Happy indeed we live, we who possess nothing. Feeders on joy we

shall be, like the Radiant Gods.

201. Victory begets enmity;

the defeated dwell in pain. Happily the peaceful live, discarding both victory

and defeat.

202. There is no fire

like lust and no crime like hatred. There is no ill like the aggregates (of existence) and no bliss higher

than the peace (of Nibbāna).

203. Hunger is the worst

disease, conditioned things the worst suffering. Knowing this as it really is,

the wise realize Nibbāna,

the highest bliss.

204. Health is the

precious gain and contentment the greatest wealth. A

trustworthy person is the best kinsman, Nibbāna the highest bliss.

205. Having savoured the taste of solitude and peace (of Nibbāna), pain-free and stainless he becomes,

drinking deep the taste of the bliss of Truth.

__________________________

aggregates(of

existence) (khandha)︰n.pl.

五蘊。

A trustworthy person is the best kinsman︰[vissāsa信賴][paramā最超越(陰單主格, a.)] [ñātī親屬(陰單主格)]。 savour︰n. 滋味。

200 我等實樂生[197]，我等無物障[198]，我等樂為食，如光音天[199]人。

201 勝利生憎怨，敗者住苦惱。勝.敗兩俱捨，和靜[200]住安樂。[201]

202無火如貪欲，無惡如瞋恨，無苦如五蘊，無樂勝寂靜。[202]

203 飢為最大病，行[203]為最大苦；如實知此已，涅槃樂最上。

204 無病最上利，知足最上財，信賴最上親，涅槃最上樂。[204]

205 已飲獨居味，以及寂靜味，喜飲於法味，離怖畏去惡。

206. Good it is to see

the Noble Ones, to live with them is ever blissful. One will always be happy by

not encountering fools.

207. Indeed, he who moves

in the company of fools grieves for long. Association with fools is ever

painful, like partnership with an enemy. But association with the wise is

happy, like meeting his own kinsmen.

208.Therefore, follow the

Noble One, who is steadfast, wise, learned, dutiful and devout. One should

follow only such a man, who is truly good and discerning, even as the moon

follows the path of the stars.

16 - Affection (Dh.209-220)

209. Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after

pleasures, having give up his true welfare, envies those intent upon theirs.

210. Seek no intimacy

with the beloved and also not with the unloved, for not to see the beloved and

to see the unloved, both are painful.

211. Therefore, hold

nothing dear, for separation from the dear is painful. There are no bonds for

those who have nothing beloved or unloved.

212.From endearment springs grief, from endearment

springs fear. For those who are wholly

free from endearment there is no grief, whence then fear?

___________________________

shun︰v. 迴避。 intimacy︰n. 熟悉，親密。 endearment︰n. 愛意。

〈206 ~ 208〉

206 善哉見聖者，與彼同住樂。由不見愚人，彼即常歡樂。

207 與愚者同行，長時處憂悲。與愚同住苦，如與敵同居。

與智者同住，樂如會親族。

208 是故真實：賢者.智者.多聞者，持戒虔誠與聖者，

從斯善人賢慧遊，猶如月從於星道。[205]

〈 十六、喜

愛 品

〉

〈209 ~ 211〉

209 專事不當事，不事於應修，棄善.趨愛欲，卻羨自勉者[206]。

210 莫結交愛人，莫結不愛人。不見愛人苦，見憎人亦苦。

211 是故莫愛著，愛別離為苦。若無愛與憎，彼即無羈縛。[207]

212 從喜愛生憂，從喜愛生怖；離喜愛無憂，何處有恐怖。[208]

213. From affection springs grief, from affection springs fear. For him who is wholly free from affection

there is no grief, whence then fear?

214. From attachment springs grief, from attachment springs fear.

For him who is wholly free from attachment there is no grief, whence then fear?

215. From lust springs grief, from lust springs fear. For him who is

wholly free from lust there is no grief, whence then fear.

216.From craving springs grief, from craving springs fear. For him

who is wholly free from craving there is no grief, whence then fear?

217. People hold dear him who embodies

virtue and insight, who is principled, has realized the Truth, and who himself

does what he ought to be doing.

218. One who is intent upon the Ineffable

(Nibbāna) and dwells with mind inspired (by supramundane wisdom), and is

no more bound by sense pleasures – such a man is called “One Bound Upstream”.

___________________________

embody︰v. 體現，使具體化。 ineffable︰a. n. 難以形容。

One

Bound Upstream︰a

Non-returner (anāgāmi)(不來果(阿那含)).

213 從親愛生憂，從親愛生怖；離親愛無憂，何處有恐怖。[209]

214 從貪欲生憂，從貪欲生怖；離貪欲無憂，何處有恐怖。

215 從欲樂生憂，從欲樂生怖；離欲樂無憂，何處有恐怖。

216 從愛欲生憂，從愛欲生怖；離愛欲無憂，何處有恐怖。[210]

217 具戒及正見，住法[211]知真諦，圓滿自所行，彼為世人愛。[212]

218 渴求離言法[213]，充滿思慮心，諸欲心不著，是名上流人[214]。

219. When, after a long absence, a man safely returns home from

afar, his relatives, friends and well-wishers welcome him home on arrival.

220. As kinsmen welcome a dear one on arrival, even so his own good

deeds will welcome the doer of good who has gone from this world to the next.

17 - Anger (Dh.221-234)

221. One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls

those who cling not to mind and body and is detached.

222. He who checks rising anger as a charioteer checks a rolling

chariot, him I call a true charioteers; others only hold the reins.

223. Overcome the angry by non-anger; overcome the wicked by

goodness; overcome the miser by generosity; overcome the liar by truth.

224. Speak the truth; yield not to anger; when asked, give even if

you only have a little. By these three means can one reach the presence of the

gods.

___________________________

renounce︰v. 拋棄。 reins︰n. 腰

〈219 ~ 220〉

219 久客異鄉者，自遠處安歸，親友與知識，歡喜而迎彼。

220 造福亦如是，從此生彼界，福業如親友，以迎愛者來。[215]

〈

十七、忿 怒

品 〉

221 捨棄於忿怒，除滅於我慢，解脫一切縛[216]，不執著名.色[217]，

彼無一物者，苦不能相隨。

222 若能抑忿發，如止急行車，是名善御者，餘為執韁人。[218]

223 以不忿勝忿。以善勝不善。以施勝慳吝。以實勝虛妄。[219]

224 諦語[220].不瞋恚，分施與乞者；以如是三事，能生於諸天。

225. Those sages who are inoffensive and ever restrained in body, go

to the Deathless State, where, having gone, they grieve no more.

226. Those who are ever vigilant,

who discipline themselves day and night, and are ever intent upon Nibbāna -- their defilements fade away.

227. O Atula! Indeed, this is an ancient practice, not one only of

today: they blame those who remain silent, they blame those who speak much,

they blame those who speak in moderation.

There is none in this world who is not blamed.

228.There never was, there never will be, nor is there now, a person

who is wholly blamed or wholly praised.

229. But the man whom the wise praise, after observing him day after

day, is one of flawless character, wise, and endowed with knowledge and virtue.

230.Who can blame such a one, as worthy as a coin of refined gold?

Even the gods praise him; by Brahma, too, is the person praised.

___________________________

vigilant︰a. 警寤的，警戒的。 moderation︰n. 溫和。

225 彼無害牟尼，常調伏其身，到達不死境─無有悲憂處。[221]

226 恆常醒覺者，日夜勤修學，志向於涅槃，息滅諸煩惱。[222]

〈227 ~ 230〉

227 阿多羅[223]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。

228 全被人誹者，或全被讚者，非曾有.當有[224]，現在亦無有。

229 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。

230 品如閻浮金[225]，誰得誹辱之？彼為婆羅門，諸天所稱讚。

231. Let a man guard himself against irritability

in bodily action; let him be controlled in bodily deed. Abandoning bodily

misconduct, let him practice good conduct in deed.

232.Let a man guard himself against irritability in speech; let him

be controlled in speech. Abandoning verbal misconduct, let him practice good

conduct in speech.

233. Let a man guard himself against irritability in thought; let

him be controlled in mind. Abandoning mental misconduct, let him practice good

conduct in thought.

234. The wise are controlled in bodily action, controlled in speech

and controlled in thought. They are truly well-controlled.

18 - Impurity (Dh.235-255)

235. Like a withered

leaf are you now; death’s messengers await you. You stand on the eve of your

departure, yet you have made no provision for your journey!

236. Make an island for yourself! Strive hard and become wise! Rid

of impurities and cleansed of stain, you shall enter the celestial abode of the

Noble Ones.

____________________________

irritability︰n. 易怒。 withered︰a. 枯萎的。

〈231 ~ 234〉

231 攝護身忿怒，調伏於身行。捨離身惡行，以身修善行。

232 攝護語忿怒，調伏於語行。捨離語惡行，以語修善行。

233 攝護意忿怒，調伏於意行。捨離意惡行，以意修善行。

234 智者身調伏，亦復語調伏，於意亦調伏，實一切調伏。[226]

〈

十八、垢 穢

品 〉

〈235 ~ 238〉

235 汝今已似枯燋葉，閻魔使者近身邊。汝已佇立死門前，旅途汝亦無資糧[227]。

236 汝宜自造安全洲[228]，迅速精勤為智者。拂除塵垢無煩惱，

得達諸天之聖境[229]。

237. Your life has come to an end now; you are setting forth into the presence of Yama, the

King of Death. No resting place is there for you on the way, yet you have made

no provision for your journey!

238. Make an island for yourself! Strive hard and become

wise! Rid of impurities and cleansed of stain, you shall not come again to

birth and decay.

239.One by one, little by little, moment by moment, a

wise man should remove his own impurities, as a smith removes the dross from

silver.

240. Just as rust arising

from iron eats away the base from which it arises, even so, their own deeds

lead transgressors to states of woe.

241. Non-repetition is the bane

of scriptures; neglect is the bane of a home; slovenliness

is the bane of personal appearance, and heedlessness is the bane of a guard.

242. Unchastity

is the taint in a woman; niggardliness

is the taint in a giver. Taints, indeed, are all evil things, both in this

world and the next.

243. A worse taint than these is ignorance, the worst

of all taints. Destroy this one taint and become taintless, O monks!

___________________________

setting forth︰提出。 provision︰n. 資糧。 transgressor︰n. 犯法者。bane︰n. 禍根。 slovenly︰a. 懶散的。 unchastity︰n.不貞。niggardly︰a.吝嗇的。

237 汝今壽命行已終，汝已移步近閻魔。道中既無停息處，

旅途汝亦無資糧。

238 汝宜自造安全洲，迅速精勤為智者。拂除塵垢無煩惱，

不復重來生與老。[230]

239 剎那.剎那間，智者分分除，漸拂自垢穢，如冶工鍛金。[231]

240 如鐵自生鏽，生已自腐蝕，犯罪者亦爾，自業導惡趣。

241 不誦經典穢，不勤為家穢，懶惰為色穢，放逸護衛穢[232]。

〈242 ~ 243〉

242 邪行婦人穢，吝嗇施者穢。此界及他界，惡法實為穢。

243 此等諸垢中，無明垢為最，汝當除此垢，成無垢比丘！

244. Easy is life for the shameless one who is as impudent as a crow, back-biting and forward, arrogant and corrupt.

245. Difficult is life for the modest one who always seeks purity,

is detached and unassuming, clean in life, and discerning.

246-247. One who destroys life, utters lies, takes what

is not given, goes to another man’s wife, and is addicted to intoxicating

drinks—such a man digs up his own root even in this very world.

248. Know this, O good man: evil things are difficult to control.

Let not greed and wickedness drag you to protracted

misery.

249. People give according to their faith or regard. If one becomes

discontented with the food and drink given by others, one does not attain

meditative absorption, either by day or by night.

250. But he in whom this (discontent) is fully destroyed, uprooted

and extinct, he attains absorption, both by day and by night.

________________________

impudent︰a. 無禮的。 arrogant︰a. 傲慢的。protracted︰a. 拖延的。

〈244 ~ 245〉

244 生活無慚愧，鹵莽如烏鴉，詆毀於他人，大膽自誇張，

傲慢邪惡者，其人生活易。

245 生活於慚愧，常求於清淨，不著欲謙遜，住清淨生活，

富於識見者，其人生活難[233]。

〈246

~ 248〉

246 若人於世界，殺生.說妄語，取人所不與，犯於別人妻。

247 及耽湎飲酒，行為如是者，即於此世界，毀掘自善根。

248 如是汝應知：不制則為惡；莫貪與非法，自陷於永苦。[234]

〈249

~ 250〉

249 若信樂故施。心嫉他得食，彼於晝或夜，不得入三昧。

250 若斬斷此心，拔根及除滅，則於晝或夜，彼得入三昧。[235]

251. There is no fire like lust; there is no grip like hatred; there is no net like

delusion; there is no river like craving.

252. Easily seen is the

fault of others, but his own are difficult to see. Like chaff one winnows

another’s faults, but hides his own, even as a crafty

fowler hides behind sham

branches.

253. He who seeks

another’s faults, who is ever censorious -- his cankers grow. He is far from

destruction of the cankers.

254. There is no track in

the sky, and no recluse outside (the

Buddha’s dispensation). Mankind delights in worldliness, but the Buddhas are

free from worldliness.

255. There is no track in

the sky, and no recluse outside (the Buddha’s dispensation). There are no

conditioned things that are eternal, and no instability in the Buddhas.

19 - The Just (Dh.256-272)

256. Not by passing arbitrary

judgements does a man become just; a wise man is he who investigates both right

and wrong.

257. He who does not

judge others arbitrarily, but passes

judgement impartially according to truth, that sagacious man is a guardian of

law and is called just.

__________________________

grip︰n. v. 緊握。crafty︰a. 狡猾的。fowler︰n. 獵獸者。sham︰n.a. 騙局。

Recluse(samaṇa): here used in the special sense of those who have

reached the four supramundane stages.(沙門︰在此特指四沙門果)

arbitrarily︰adv. 任意地。

251 無火等於貪欲，無執著如瞋恚，無網等於愚癡，

無河流如愛欲。[236]

252 易見他人過，自見則為難。揚惡如颺糠，已過則覆匿，

如彼狡博者[237]，隱匿其格利[238]。[239]

253 若見他人過，心常易忿[240]者，增長於煩惱；去斷惑遠矣。

〈254 ~ 255〉

254 虛空無道跡，外道無沙門。眾生喜虛妄，如來無虛妄。

255 虛空無道跡，外道無沙門。五蘊無常住，諸佛無動亂。

〈

十九、法住品 〉

〈256 ~ 257〉

256 鹵莽處事故，不為法住[241]者。智者應辨別──孰正與孰邪。

257 導人不鹵莽，如法而公平，智者護於法，是名法住者。

258. One is not wise because one speaks much. He who is

peaceable, friendly and fearless is called wise.

259.A man is not versed in Dhamma because he speaks

much. He who, after hearing even a little Dhamma, does not neglect it but

personally realizes its truth directly and is not heedless of it, is truly versed

in the Dhamma.

260.A monk is not an Elder because his head is gray. He is but ripe

in age, and he is called one grown old in vain.

261.One in whom there is truthfulness, virtue, inoffensiveness,

restraint and self-mastery, who is free from defilements and is wise -- he is

truly called an Elder.

262. Not by mere eloquence

nor by beauty does a man become accomplished, if he is jealous, selfish and

deceitful.

263. But he in whom these are wholly destroyed, uprooted and

extinct, and who has cast out hatred -- that wise man is truly accomplished.

__________________________

eloquence︰n. 雄辯，(流利的)口才

258 不以多言故，彼即為智者。安靜無怨怖，是名為智者。[242]

259 不以多言故，彼為持法者。彼雖聞少分，但由身見法[243]，

於法不放逸，是名持法者。

〈260 ~261〉

260 不因彼白頭，即得為長老。彼年齡虛熟，徒有長老名。

261 於彼具真實，具法[244]不殺生，節制並調伏，彼有智慧人。除滅諸垢穢，實名為長老。[245]

〈262 ~263〉

262 嫉.慳.虛偽者，雖以其辯才，或由相端嚴，不為善良人。

263 若斬斷此心，拔根及除滅，彼捨瞋智者，名為善良人。[246]

264. Not by shaven head does a man who is

undisciplined and untruthful become a monk. How can he who is full of desire

and greed be a monk?

265.He who wholly subdues evil both small and great is

called a monk, because he has overcome all evil.

266. He is not a monk just because he lives on others’

alms. Not by adopting outward form does one become a true monk.

267. Whoever here (in the Dispensation) lives the holy

life, transcending both merit and demerit, and walks with understanding in this

world — he is truly called a monk.

268. Not by observing silence does one become a sage,

if he be foolish and ignorant. But that man is wise who, as if holding a

balance-scale, accepts only the good.

269. The sage, (thus)

rejecting the evil, is truly a sage. Since he comprehends both (present and

future) worlds, he is called a sage.

270.He is not a noble who injures living beings. He is

called a noble because he is harmless towards all living beings.

271. Not by rules and observances, not even by much

learning, ; nor by gain of absorption, nor by a life of seclusion.

272. Nor by thinking: “I enjoy the bliss of

renunciation, which is not experienced by the worldling.” Should you, O monks,

rest content, until the utter destruction of the cankers(arahatship) is

reached.

〈264 ~265〉

264 若破戒妄語，削髮非沙門。充滿欲與貪，云何為沙門？

265 彼息滅諸惡──無論大與小，因息滅諸惡，故名為沙門。

〈266 ~267〉

266 僅向他行乞，不即是比丘。行宗教法儀，亦不為比丘。

267 僅捨善與惡，修於梵行者，以知住此世[247]，彼實名比丘。

〈268 ~269〉

268 愚昧無知者，不以默然故，而名為牟尼。智者如權衡[248]。

269 捨惡取其善，乃得為牟尼。彼知於兩界[249]，故稱為牟尼。[250]

270 彼人非聖賢，以其殺生故。不害諸眾生，是名為聖者。

〈271 ~272〉

271 不以戒律行，或由於多聞，或由證三昧，或由於獨居，

272 謂：「受出家樂[251]，非凡夫所能」。汝等漏未盡，

莫生保信想[252]！

20 - The Path (Dh.273-289)

273. Of all

paths the Eightfold Path is the best; of all truths the Four Noble Truths are

the best; of all things passionlessness is the best; of men the Seeing One (the

Buddha) is the best.

274. This is the only path; there is none other for the purification

of insight. Tread this path, and you will bewilder

Māra.

275.Walking upon this path you will make an end of suffering. Having

discovered how to pull out the thorn of lust, I make known the path.

276. You yourselves must strive; the Buddhas only point the way.

Those meditative ones who tread the path are released from the bonds of Māra.

277.”All conditioned things are impermanent” -- when one sees this

with wisdom, one turns away from suffering. This is the path to purification.

278. “All conditioned things are unsatisfactory” -- when one sees

this with wisdom, one turns away from suffering. This is the path to

purification.

_______________________

bewilder︰v. 使迷惑。

〈

二十、道 品

〉

〈273 ~276〉[253]

273 八支.道中勝，四句.諦中勝，離欲.法中勝，具眼.兩足勝[254]。

274 實唯此一道。無餘知見淨。汝等順此行。魔為之惑亂。

275 汝順此道行，使汝苦滅盡。知我所說道，得除去荊棘。

276 汝當自努力！如來唯說者。隨禪定行者，解脫魔繫縛。[255]

277 「一切行無常[256]」，以慧[257]觀照時，得厭離於苦，

此乃清淨道。[258]

278 「一切行是苦」，以慧觀照時，得厭離於苦，此乃清淨道。[259]

279. “All things are not-self” -- when

one sees this with wisdom, one turns away from suffering. This is the path to

purification.

280. The idler who does not exert himself when he should, who though

young and strong is full of sloth, with a mind full of vain thoughts -- such an

indolent man does not find the path to wisdom.

281. Let a man be watchful of speech, well controlled in mind, and

not commit evil bodily action. Let him purify these three courses of action,

and win the path made known by the Great Sage.

282. Wisdom springs from meditation, without meditation wisdom

wanes. Having known these two paths of progress and decline, let a man so

conduct himself that his wisdom may increase.

279 「一切法無我」，以慧觀照時，得厭離於苦，此乃清淨道。[260]

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。[261]

281 慎語而制意，不以身作惡。淨此三業[262]道，得聖所示道。[263]

282 由瑜伽[264]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。[265]

283. Cut down the forest (of

lust), but not the tree, from the forest springs fear. Having cut down the

forest and the underbrush, be

passionless, O monks!

284. For so long as the underbrush of desire, even the

most subtle, of a man towards a woman is not cut down, his mind is in bondage,

like the sucking calf to its mother.

285. Cut off your affection in the manner a man plucks

with his hand an autumn lotus. Cultivate only the path to peace, Nibbāna, as made known by the Exalted One.

286. “Here shall I live during the rains, here in

winter and summer” -- thus thinks the fool. He does not realize the danger

(that death might intervene).

287. As a great flood carries away a sleeping village,

so death seizes and carries away the man with a clinging mind, doting on his children and cattle.

288. For him who is assailed by death there is no

protection by kinsmen. None there are to save him -- no sons, nor father nor

relatives.

289. Realizing this fact, let the wise man, restrained

by morality, hasten to clear the path leading to Nibbāna.

____________________________

underbrush︰n. 矮樹叢。 intervene︰v. 介於中間。 dote︰v. 溺愛。

〈283 ~ 284〉

283 應伐欲稠林[266]，勿伐於樹木。從欲林生怖，當脫欲稠林。

284 男女欲絲絲，未斷心猶繫；如飲乳犢子，不離於母牛。[267]

285 自己斷除愛情，如以手折秋蓮。勤修寂靜之道。

善逝[268]所說涅槃。

286 「雨季我住此，冬夏亦住此」，此為愚夫想，而不覺危險。[269]

287 溺愛子與畜，其人心惑著，死神捉將去，如瀑流睡村。[270]

〈288 ~ 289〉

288 父子與親戚，莫能為救護。彼為死所制，非親族能救。

289 了知此義已，智者持戒律，通達涅槃路──迅速令清淨。[271]

21 - Miscellaneous (Dh.290-305)

290. If by renouncing a lesser happiness one may realize a greater

happiness, let the wise man renounce the lesser, having regard for the greater.

291. Entangled by the bonds of hate, he who seeks his own happiness

by inflicting pain on others, is never

be delivered from hatred.

292. The cankers only increase, for those who are arrogant and

heedless, who leave undone what should be done and do what should not be done.

293. The cankers cease for those mindful and clearly comprehending

ones who always earnestly practise mindfulness of the body, who do not resort

to what should not be done, and steadfastly pursue what should be done.

___________________________

inflict︰v. 給予(打擊)，使遭受(損傷等)，強加。

〈

二十一、雜 品

〉

290 若棄於小樂，得見於大樂。智者棄小樂，當見於大樂。[272]

291 施與他人苦，為求自己樂；彼為瞋繫縛，怨憎不解脫。[273]

〈292 ~ 293〉

292 應作而不作，不應作而作，傲慢放逸者，彼之漏增長。

293 常精勤觀身，不作不應作，應作[274]則常作，觀者漏滅盡。[275]

294. Having slain mother (craving), father (self-conceit), two

warrior kings (eternalism and nihilism), and destroyed a country (sense

organs and sense objects) together with its treasurer (attachment and lust),

ungrieving goes the holy man.

295. Having slain mother, father, two Brahmin kings (two extreme

views), and a tiger as the fifth (the five mental hindrances), ungrieving goes

the holy man.

296.Those disciples of Gotama ever awaken happily who day and night

constantly practise the recollection of the Qualities of the Buddha.

297. Those disciples of Gotama ever awaken happily who day and night

constantly practise the Recollection of the Qualities of the Dhamma.

298. Those disciples of Gotama ever awaken happily who day and night

constantly practise the recollection

of the Qualities of the Saṅgha.

299. Those disciples of Gotama ever awaken happily who day and night

constantly practise Mindfulness of the Body.

300. Those disciples of Gotama ever awaken happily whose minds by

day and night delight in the practice of non-violence.

301. Those disciples of Gotama ever awaken happily whose minds by

day and night delight in the practice of meditation.

____________________________

eternalism︰n. 常見。 nihilism︰n. 斷見。 recollection︰n. 回憶,記憶。

〈294 ~ 295〉

294 殺愛欲母與慢父，殺剎帝利族二王[276]，

破王國.殺其從臣[277]，趨向無憂婆羅門。

295 殺愛欲母與慢父，殺婆羅門族二王，

殺其虎將第五疑[278]，趨向無憂[279]婆羅門。[280]

〈296 ~ 301〉

296 喬達摩弟子，常善自醒覺，無論晝與夜，彼常念佛陀。

297 喬達摩弟子，常善自醒覺，無論晝與夜，彼常念達摩。

298 喬達摩弟子，常善自醒覺，無論晝與夜，彼常念僧伽。

299 喬達摩弟子，常善自醒覺，無論晝與夜，彼常念於身[281]。

300 喬達摩弟子，常善自醒覺，無論晝與夜，常樂不殺生。

301 喬達摩弟子，常善自醒覺，無論晝與夜，心常樂禪定。

302. Difficult is life as a monk; difficult is it to delight

therein. Also difficult and sorrowful is household life. Suffering comes from

association with unequals, suffering comes from wandering in saṁsāra. Therefore, be

not an aimless wanderer, be not a pursuer of suffering.

303. He who is full of faith and virtue, and possesses good repute

and wealth—he is respected everywhere, in whatever land he travels.

304. The good shine even from afar, like the Himalaya mountain. But

the wicked are unseen, like arrows shot in the night.

305. He who sits alone, sleeps alone and walks alone, who is

strenuous and subdues himself alone, will find delight in the solitude of the forest.

_______________________

saṁsāra︰n. 輪迴。 solitude︰n. 隱居，孤獨，寂寞

302出家愛樂難[282]，在家生活難[283]，非儔共住苦[284]，

輪迴往來苦。故不應往來，隨從於痛苦。[285]

303 正信而具戒，得譽及財[286]者，彼至於何處，處處受尊敬。[287]

304 善名揚遠方，高顯如雪山[288]。惡者如夜射，雖近不能見。[289]

305 獨坐與獨臥，獨行而不倦，彼獨自調御，喜樂於林中。[290]

22 - The State of Woe (Dh.306-319)

306. The liar goes to the

state of woe; also he who, having done (wrong), says, “I did not do it.” Men of

base actions both, on departing they share the same destiny in the other world.

307. There are many evil

characters and uncontrolled men wearing the saffron

robe. These wicked men will be born in states of woe because of their evil

deeds.

308. It would be better

to swallow a red-hot iron ball,

blazing like fire, than as an immoral and uncontrolled monk to eat the alms of

the people.

309. Four misfortunes

befall the reckless man who consorts

with another’s spouse︰ acquisition of demerit, disturbed sleep, ill-repute and (rebirth

in) states of woe.

310. Such a man acquires

demerit and an unhappy birth in the future. Brief is the pleasure of the

frightened man and woman, and the king imposes heavy punishment. Hence, let no

man consort with another’s spouse.

_______________________

saffron︰n. 橙黃色，番紅花。 swallow︰v. 吞。consort︰v. 陪伴。

〈

二十二、地 獄

品 〉

306 說妄語者墮地獄，或已作言「我無作」。此二惡業者死後，他世同受地獄苦。[291]

307 多袈裟纏頸，惡行不節制，惡人以惡業，終墮於地獄。[292]

308 若破戒無制，受人信施食，不如吞鐵丸──熱從火焰出。[293]

〈309 ~ 310〉

309 放逸淫人妻，必遭於四事：獲罪.睡不安，誹三.地獄四。

310 非福並惡趣，恐怖樂甚少，國王加重罪，故莫淫他婦。[294]

311. Just as Kusa grass

wrongly handled cuts the hand, even so a recluse’s life wrongly lived drags one

to a state of woe.

312. Any loose act, any

corrupt observance, any life of questionable

celibacy -- none of these bear much fruit.

313. If anything is to be done, let one do it with sustained vigor.

A lax monastic life stirs up the dust

of passions all the more.

314. An evil deed is better left undone, for such a deed torments

one afterwards. But a good deed is better done, doing which one repents not

later.

315. Just as a border city is closely guarded both within and

without, even so, guard yourself. Do not let slip this opportunity (for

spiritual growth). For those who let slip this opportunity grieve indeed

consigned to hell.

316.Those who are ashamed of what they should not be ashamed of, and

are not ashamed of what they should be ashamed of—upholding false views, they

go to states of woe.

317. Those who see something to fear where there is nothing to fear,

and see nothing to fear where there is something to fear—upholding false views,

they go to states of woe.

__________________________

observance︰n. 遵守，禮儀。 lax︰a.n.散漫的，鬆弛的。

monastic︰a.修道院的，修道士的；n. 修道士。

〈311 ~ 313〉

311 不善執孤沙[295]，則傷害其手；沙門作邪行，則趣向地獄。

312 諸有懈惰行，及染污戒行，懷疑修梵行，彼不得大果。

313 應作所當作，作之須盡力！放蕩遊行僧，增長於欲塵。[296]

314 不作惡業勝[297]，作惡後受苦。作諸善業勝，作善不受苦。[298]

315 譬如邊區城，內外均防護，自護當亦爾。剎那莫放逸。

剎那疏忽者，入地獄受苦。[299]

〈316 ~ 317〉

316 不應羞而羞，應羞而不羞，懷此邪見者，眾生趨惡趣。

317 不應怖見怖，應怖不見怖，懷此邪見者，眾生趨惡趣。[300]

318. Those who imagine evil where there is none, and do not see evil

where it is—upholding false views,

they go to states of woe.

319. Those who discern the wrong as wrong and the right as right --

upholding right views, they go to realms of bliss.

23 - The Elephant (Dh.320-333)

320. As an elephant in the battlefield withstands arrows shot from

bows all around, even so shall I endure abuse. There are many, indeed, who lack

virtue.

321. A tamed elephant is led into a crowd, and the king mounts a

tamed elephant. Best among men is the subdued one who endures abuse.

322. Excellent are well-trained mules, thoroughbred Sindhu horses

and noble tusker elephants. But better

still is the man who has subdued himself.

323. Not by these mounts, however, would one go to the Untrodden

Land (Nibbāna), as one who is self-tamed goes by his own tamed and

well-controlled mind.

___________________________

uphold︰v. 維持，高舉。 tusker︰n. 有長牙的象。

〈318 ~ 319〉

318 非過思為過，是過見無過，懷此邪見者，眾生趨惡趣。

319 過失知過失，無過知無過，懷此正見者，眾生趨善趣。[301]

〈

二十三、象 品

〉

〈320 ~ 322〉

320 如象在戰陣，堪忍弓箭射，我忍謗亦爾。世多破戒者。

321 調御象可赴集會，調御象可為王乘。若能堪忍於謗言，

人中最勝調御者。

322 調御之騾為優良，信度駿馬為優良[302]，

憍羅[303]大象亦優良，自調御者更優良。[304]

323 實非彼等車乘，得達難到境地[305]，若人善自調御，

由於調御得達。

324. Musty during rut,

the tusker named Dhanapālaka is uncontrollable. Held in

captivity, the tusker does not touch a morsel, but only longingly calls to mind

the elephant forest.

325. When a man is sluggish and gluttonous,

sleeping and rolling around in bed like a fat domestic pig—that sluggard

undergoes rebirth again and again.

326.Formerly this mind

wandered about as it liked, where it wished, according to its pleasure, but now

I shall thoroughly master it with wisdom, as a mahout

controls with his ankus an elephant in rut.

327. Delight in

heedfulness! Guard well your thoughts! Draw yourself out of this bog of evil,

even as an elephant draws himself out of the mud.

328. If for company you

find a wise and prudent friend who leads a good life, you should, overcoming

all impediments, and keep his company joyously and mindfully.

329. If for company you

cannot find a wise and prudent friend who leads a good life, then, like a king

who leaves behind a conquered kingdom, or a lone elephant in the elephant

forest, you should go your own way alone.

330. Better it is to live

alone, there is no fellowship with a fool. Live alone and do no evil; be

carefree like an elephant in the elephant forest.

__________________________

gluttonous︰a. 貪吃的，饕餮的。mahout︰n. 象夫，管象的人。

324 如象名‘財護’，泌液[306]暴難制，繫縛.不入食，惟念於象林。[307]

325 樂睡又貪食，轉側唯長眠，如豬食無厭，愚者數入胎[308]。[309]

326 我此過去心──任意隨所欲，隨愛好遊行。我今悉調伏，如象師持，制御泌液象。

327 當樂不放逸，善護於自心。自救出難處，如象出泥坑。[310]

〈328 ~ 330〉

328 若得同行伴──善行富智慮，能服諸艱困，欣然共彼行。

329 若無同行伴──善行富智慮，應如王棄國，如象獨行林。

330 寧一人獨行，不與愚為友。獨行離欲惡，如象獨遊林。[311]

331. Good are friends when need arises; good is contentment with

just what one has; good is merit when life is at an end, and good is the

abandoning of all suffering (through Arahatship).

332. In this world, good it is to serve his mother, good it is to

serve his father, good it is to serve the monks, and good it is to serve the

holy men.

333. Good is virtue until life’s end; good is faith that is

steadfast; good is the acquisition of wisdom; and good is the avoidance of

evil.

24 - Craving (Dh.334-359)

334. The craving of one given to heedless living grows like a creeper.

Like the monkey seeking fruits in the forest, he leaps from life to life

(tasting the fruit of his kamma).

335. Whoever is overcome by this wretched

and sticky craving, his sorrows grow like

grass after the rains.

336. But whoever overcomes this wretched craving, so difficult to

overcome, from him sorrows fall away like water from a lotus leaf.

337. This I say to you: Good luck to all assembled here! Dig up the

root of craving, like one in search of the fragrant roots of bīrana grass. Let not Māra crush you again and again, as a flood crushes a reed.

__________________________

wretched︰a. 卑鄙的,可恥的。 sticky︰a. 黏的，棘手的。

〈331 ~ 333〉

331 應時得友樂，適時滿足樂，命終善業樂，離一切苦樂。

332 世中敬母樂，敬父親亦樂。世敬沙門樂，敬聖人[312]亦樂。

333 至老持戒樂，正信成就樂，獲得智慧樂，不作諸惡樂。[313]

〈

二十四、愛 欲

品 〉

〈334 ~ 337〉

334 若住於放逸，愛增如蔓蘿。此生又彼生，如猿求林果。

335 若於此世界，為惡欲纏縛，憂苦日增長，如毘羅[314]得雨。

336 若於此世界，降難降愛欲，憂苦自除落，如水滴蓮葉。

337 我說此善事：汝等集於此，掘愛欲之根，如求毘羅那，

掘去其甜根。勿再為魔王，屢屢害汝等，如洪水侵葦。[315]

338. Just as a tree, though cut down, sprouts

up again if its roots remain uncut and firm, even so, until the craving that

lies dormant is rooted out, suffering springs up again and again.

339. The misguided man in whom The

thirty-six currents of craving rush

strongly toward pleasurable objects, is swept away by the flood of his

passionate thoughts.

340. Everywhere these currents flow, and the creeper (of craving)

sprouts and grows. Seeing that the creeper has sprung up, cut off its root with

wisdom.

341. Flowing in (from all objects) and watered by craving, feelings

of pleasure arise in beings. Bent on pleasures and seeking enjoyment, these men

fall prey to birth and decay.

342. Beset by craving, people run about like an entrapped hare. Held fast by mental fetters,

they come to suffering again and again for a long time.

343. Beset by craving, people run about like an entrapped hare.

Therefore, one who yearns to be passion-free should destroy his own craving.

____________________________

sprout︰v. 使萌芽;使生長。

The

thirty-six currents of craving(三十六愛):

the three cravings--for sensual pleasure, for continued existence, and for

annihilation--in relation to each of the twelve bases--the six sense organs,

including mind, and their corresponding objects. prey︰n. 捕食。v.

掠奪，詐取。 Entrapped︰使投羅網。

〈338 ~ 343〉

338 不傷深固根，雖伐樹還生。愛欲不斷根，苦生亦復爾。

339 彼具三十六愛流[316]，勢強奔流向欲境，是則彼具邪見人，為欲思惟漂蕩去。

340 欲流處處流，蔓蘿[317]盛發芽。汝見蔓蘿生，以慧斷其根。

341 世喜悅欲滋潤，亦喜馳逐六塵。彼雖向樂求樂，

但唯得於生滅。

342 隨逐愛欲人，馳迴如網兔。纏縛於煩惱，再再長受苦。

343 隨逐愛欲人，馳迴如網兔。比丘求無欲，故須自離欲。[318]

344. There is one who, turning away from

desire ( for household life) takes to the life of the forest (i.e.

of a monk). But after being freed from the household, he runs back to it.

Behold that man! Though freed, he runs back to that very bondage!

345-346. That is not a strong fetter, the wise say, which is made of

iron, wood or hemp. But the

infatuation and longing for jewels and ornaments, children and spouses -- that,

they say, is a far stronger fetter, which pulls one downward and, though

seemingly loose, is hard to remove. This, too, the wise cut off. Giving up

sensual pleasure, and without any longing, they renounce the world.

____________________________

hemp︰n. 麻類；a. 麻類植物的。

344 捨欲.喜林間[319]，離欲復向欲，當觀於此人：解縛復向縛。[320]

〈345 ~ 346〉

345 鐵.木.麻作者，智說非堅縛。迷戀妻.子.財，是實為堅縛。

346 能引墮落者，智說為堅縛。彼雖似寬緩，而實難解脫。

斷此無著者，捨欲而出家。[321]

347. Those who are lust-infatuated

fall back to the swirling current (of saṁsāra) like a spider on its self-spun web.

This too the wise cut off. Without any longing, they abandon all suffering and

renounce the world.

348. Let go of the past, let go of the future, let go of the

present, and cross over to the farther shore of existence. With mind wholly

liberated, you shall come no more to birth and death.

349. For a person tormented by evil thoughts, who is

passion-dominated and given to the pursuit of pleasure, his craving steadily

grows. He makes the fetter strong indeed.

350. He who delights in subduing evil thoughts, who meditates on the

impurities and is ever mindful -- it is he who will make an end of craving and

rend asunder Māra’s fetter.

________________________

infatuated︰a. 入迷的。

347 彼耽於欲隨欲流，投自結網如蜘蛛。斷此縛而無著者，

離一切苦而遨遊[322]。

348 捨過.現.未來，而渡於彼岸。心解脫一切，不再受生老。[323]

〈349 ~ 350〉

349 惡想所亂者，求樂欲熾然，彼欲倍增長，自作堅牢縛。

350 喜離惡想者，常念於不淨。當除於愛欲，不為魔羅縛。[324]

351. He who has reached the goal, is fearless, free from craving,

passionless, has plucked out the thorns

of existence -- for him this is the last body.

352. He who is free from craving and attachment, is perfect in

uncovering the true meaning of the Teaching, and knows the arrangement of the

sacred texts in correct sequence -- he, indeed, is the bearer of his final

body. He is truly called the profoundly wise one, the great man.

353. A victor am I over all, all have I known, yet unattached am I

to all that is conquered and known. Abandoning all, I am freed through the

destruction of craving. Having thus directly comprehended all by myself, whom

shall I calm my teacher?

354. The gift of Dhamma excels all gifts; the taste of Dhamma excels

all tastes; the delight in Dhamma excels all delights. The Craving-Freed

vanquishes all suffering.

_________________________

thorns︰n. 惱人的事，有刺植物。

〈351 ~ 352〉

351 達究竟處無畏，離愛欲.無垢穢，斷除生有之箭，

此為彼最後身。

352 離欲.無染者，通達詞無礙，善知義與法，及字聚次第[325]，彼為最後身，大智大丈夫。[326]

353 我降伏一切，我了知一切。一切法無染，離棄於一切，滅欲得解脫，自證誰稱師？[327]

354 諸施法施勝；諸味法味勝；諸喜法喜勝；除愛勝諸苦。[328]

355. Riches ruin only the foolish, not those in quest of the Beyond.

By craving for riches the witless man ruins himself as well as others.

356. Weeds are the bane of fields, lust the bane of mankind.

Therefore what is offered to those free of lust yields abundant fruit.

357. Weeds are the bane of fields, hatred is the bane of mankind.

Therefore what is offered to those free of hatred yields abundant fruit.

358. Weeds are the bane of fields, delusion is the bane of mankind.

Therefore what is offered to those free of delusion yields abundant fruit.

359. Weeds are the bane of fields, desire is the bane of mankind.

Therefore, what is offered to those free of desire yields abundant fruit.

25 - The Monk (Dh.360-382)

360. Good is

restraint over the eye; good is restraint over the ear; good is restraint over

the nose; good is restraint over the tongue.

361. Good is restraint in the body; good is restraint in speech;

good is restraint in thought. Restraint everywhere is good. The monk restrained

in every way is freed from all suffering.

355 財富毀滅愚人，決非求彼岸者。愚人為財欲害，

自害如害他人。[329]

〈356 ~ 359〉

356 雜草害田地，貪欲害世人。施與離貪者，故得大果報。

357 雜草害田地，瞋恚害世人。施與離瞋者，故得大果報。

358 雜草害田地，愚癡害世人。施與離癡者，故得大果報。

359 雜草害田地，欲望害世人。施與離欲者，故得大果報。[330]

〈

二十五、比 丘

品 〉

〈360 ~ 361〉

360 善哉制於眼，善哉制於耳，善哉制於鼻，善哉制於舌，

361 善哉制於身，善哉制於語，善哉制於意，善哉制一切，

制一切比丘，解脫一切苦。[331]

362. He who has control over his hands, feet and tongue, who is

fully controlled, delights in inward development, is absorbed in meditation,

keeps to himself and is contented -- him do people call a monk.

363. That monk who has control over the tongue, is moderate in

speech, unassuming and who explains the Teaching in both letter and

spirit--whatever that he says is pleasing.

364. The monk who abides in the Dhamma, delights in the Dhamma,

meditates on the Dhamma and bears the Dhamma well in mind -- he does not fall

away from the sublime Dhamma.

365. One should not despise what one has received, nor envy the

gains of others. The monk who envies the gains of others does not attain to

meditative absorption.

366. A monk who does not despise what he has been received, even

though it be little, who is pure in livelihood and unremitting

in effort, him even the gods praise.

_______________________

unremitting︰不間斷的。

362 調御手足及言語，調御最高之頭首，心喜於禪住於定，獨居知足名比丘。[332]

363 比丘調於語，善巧而寂靜，顯示法與義，所說甚和婉。[333]

364 住法之樂園，喜法與隨法，思惟憶念法，比丘不復退。[334]

〈365 ~ 366〉

365 莫輕自所得；莫羨他所得。比丘羨他得，不證三摩地。

366 比丘所得雖少，而不輕嫌所得，生活清淨不怠，

實為諸天稱讚。[335]

367. He who has no attachment whatsoever for the mind and body, who

does not grieve for what he has not -- he is truly called a monk.

368. The monk who abides in universal love and is deeply devoted to

the Teaching of the Buddha attains the peace of Nibbāna,

the bliss of the cessation of all conditioned things.

369. Empty this boat, O monk! Emptied, it will sail lightly. Rid of

lust and hatred, you shall reach Nibbāna.

370. Cut off the five[336], abandon the five, and cultivate the five. The monk who has

overcome the five bonds is called one who has crossed the flood.

371. Meditate, O monk! Do not be heedless. Let not your mind whirl

on sensual pleasures. Heedless, do not swallow a red hot iron ball, lest you

cry when burning, “O this is painful!”

367 若於名與色，不著我.我所，非有故無憂，彼實稱比丘。[337]

〈368 ~ 376〉

368 住於慈悲[338]比丘，喜悅佛陀教法，到達寂靜安樂，

諸行解脫境界。

369 比丘汲此舟水[339]，水去則舟輕快。斷除貪欲瞋恚，

則得證於涅槃。

370 五斷及五棄，而五種勤修，越五著[340]比丘──名渡瀑流者。

371 修定莫放逸，心莫惑於欲！莫待吞鐵丸，燒然乃苦號！

372.There is no meditative concentration for him who lacks insight,

and no insight for him who lacks meditative concentration. He in whom are found

both meditative concentration and insight, indeed, is close to Nibbāna.

373. The monk who has retired to a solitary abode and calmed the

mind, who comprehends the Dhamma with insight, in him there arises a delight

that transcends all human delights.

374. Whenever he sees with insight the rise and fall of the aggregates [341], he is full of joy and happiness. To the discerning one this

reflects the Deathless.

375. Control of the senses, contentment, restraint according to the

code of monastic discipline -- these form the basis of the holy life here for

the wise monk.

376. Let him associate with friends who are noble, energetic and

pure in life, let him be cordial and refined in conduct. Thus, full of joy, he

will make an end of suffering.

372 無慧者無定，無定者無慧。兼具定與慧，彼實近涅槃。

373 比丘入屏處[342]，彼之心寂靜，審觀於正法，得受超人樂。

374 若人常正念：諸蘊之生滅，獲得喜與樂，知彼得不死。

375 若智慧比丘，於世先作是：攝根及知足，護持別解脫。

376 態度須誠懇，行為須端正；是故彼多樂，得滅盡諸苦。[343]

377. Just as the jasmine creeper sheds its withered flowers, even

so, O monks, should you totally shed lust and hatred!

378. The monk who is calm in body, calm in speech, calm in thought,

well composed and who has spewn out worldliness -- he, truly, is called serene.

379. By oneself one must censure oneself and scrutinize oneself. The self-guarded and

mindful monk will always live in happiness.

380. One is his own protector, one is his own refuge. Therefore one

should control oneself even as the trader controls a noble steed.

381. Full of joy, full of faith in the Teaching of the Buddha, the

monk attains the Peaceful State, the bliss of cessation of conditioned things.

382. That monk who while young devotes himself to the Teaching of

the Buddha illumines this world like the moon freed from clouds.

_________________________

scrutinize︰v. 詳細檢查。

377 如跋悉迦花[344]，枯萎而凋謝，汝等諸比丘，棄貪瞋亦爾。

378 身靜及語靜，心寂住三昧，捨俗樂比丘，是名寂靜者。[345]

〈379 ~ 380〉

379 汝當自警策，汝應自反省！自護與正念，比丘住安樂。

380 自為自保護。自為自依怙。汝應自調御，如商調良馬。[346]

381 比丘具歡喜心，誠信佛陀教法，到達寂靜安樂，諸行解脫境界。

382 比丘雖年少，勤行佛陀教，彼輝耀此世，如月出雲翳。[347]

26 - The Holy Man (Dh.383-423)

383. Exert yourself, O holy man[348]! Cut off the stream (of craving) and discard sense desires Knowing the

destruction of all conditioned things, become, O holy man, a knower of the

Uncreate (Nibbāna)!

384. When a holy man has reached the summit of the two paths

(meditative concentration and insight), he knows the Truth and all fetters fall

away.

385. He for whom there is neither this shore[349] nor the other shore, nor yet both, he who is free of cares and is

unfettered -- him do I call a holy man.

〈

二十六、婆 羅

門[350] 品

〉

383 勇敢斷除於欲流，汝當棄欲婆羅門！若知於諸行滅盡，

汝便知無作涅槃。[351]

384 若常住於二法[352]，婆羅門達彼岸；所有一切繫縛，

從彼智者而滅。[353]

385 無彼岸.此岸[354]，兩岸悉皆無，離苦[355]無繫縛，是謂婆羅門。[356]

386. He who is meditative and stainless, settled and whose work is

done, free from cankers, having reached the highest goal -- him do I call a

holy man.

387. The sun shines by day, the moon shines by night. The warrior

shines in armour, the holy man shines

in meditation. But the Buddha shines resplendent all day and all night.

388. Because he has discarded evil, he is called a holy man. Because

he is serene in conduct, he is called a recluse. And because he has renounced

his impurities, he is called a renunciate.

389. One should not strike a holy man, nor should a holy man, when

struck, give way to anger. Shame on him who strikes a holy man, and more shame

on him who gives way to anger.

390. Nothing is better for a holy man than when he holds his mind

back from what is endearing. To the extent the intent to harm wears away, to

that extent does suffering subside.

391. He who does no evil in deed, word and thought, who is

restrained in these three ways -- him do I call a holy man.

___________________________

armour︰n. 戰甲，甲胄，鐵鎧

386 彼人入禪定，安住離塵垢，所作皆已辦，無諸煩惱漏，

證最高境界，是謂婆羅門。[357]

387 日照晝兮月明夜，剎帝利武裝輝耀，婆羅門禪定光明，

佛陀光普照晝夜。[358]

388 棄除惡業者，是名婆羅門。行為清淨者，則稱為沙門，

自除垢穢者，是名出家人。[359]

〈389 ~ 390〉

389 莫打婆羅門！婆羅門莫瞋，打彼者可恥，忿發恥更甚！

390 婆羅門此非小益──若自喜樂制其心。隨時斷除於害心，是唯得止於苦痛。[360]

391 不以身.語.意，行作諸惡業，制此三處者，是謂婆羅門。

392. Just as a brahmin priest reveres his sacrificial fire, even so

should one devoutly revere the person from whom one has learned the Dhamma

taught by the Buddha.

393. Not by matted hair, nor by lineage, nor by birth does one

become a holy man. But he in whom truth and righteousness exist -- he is pure.

He is a holy man.

394. What is the use of your matted hair, O witless

man? What of your garment of antelope’s hide? Within you is the tangle (of

passion), only outwardly do you cleanse yourself[361].

395. The person who wears a robe made of rags, who is

lean, with veins showing all over the body, and who meditates alone in the

forest -- him do I call a holy man.

396. I do not call him a holy man because of his

lineage or his high-born mother. If he has

impeding attachments, he is just a supercilious man. But who is free

from impediments and clinging -- him

do I call a holy man.

397. He who, having cut off all fetters, trembles no

more, who has overcome all attachments and is emancipated -- him do I call a

holy man.

392 正等覺者所說法，不論從何而得聞，於彼說者應敬禮，如婆羅門[362]敬聖火。[363]

393 不因髻髮與種族，亦非生為婆羅門。誰知真實及達摩[364]，彼為幸福[365]婆羅門。[366]

394 愚者結髮髻，衣羊皮[367]何益？內心具欲林，形儀徒嚴飾！

395 諸著糞掃衣[368]，消瘦露經脈，林中獨入定，是謂婆羅門。[369]

396 所謂婆羅門，非從母胎生。如執諸煩惱，但名說「菩」者[370]。若無一切執，是謂婆羅門。

397 斷除一切結，彼實無恐怖，無著離繫縛，是謂婆羅門。

398.He who has cut off the thong (of hatred), the band (of craving),

and the rope (of false views), together with the appurtenances

(latent evil tendencies), he who has removed the crossbar

(of ignorance) and is enlightened -- him do I call a holy man.

399. He who without resentment endures abuse, beating and

punishment, whose power, real might, is patience -- him do I call a holy man.

400. He who is free from anger, devout, virtuous, without craving,

self-subdued, bears his final body -- him do I call a holy man.

401. Like water on a lotus leaf or a mustard seed on the point of a

needle, he who does not cling to sensual pleasures -- him do I call a holy man.

_______________________

appurtenance︰n. 附加物，附屬物。 crossbar︰n. 閂，橫木。

398 除皮帶與韁，及斷繩.所屬，捨障礙[371]覺者，是謂婆羅門。

399 能忍罵與打，而無有瞋恨，具忍力強軍，是謂婆羅門。[372]

400 無有瞋怒具德行，持戒不為諸欲潤，調御得達最後身

──我稱彼為婆羅門。[373]

401 猶如水落於蓮葉，如置芥子於針鋒，不染著於愛欲者

──我稱彼為婆羅門。[374]

402. He who in this very life realizes for himself the

end of suffering, who has laid aside the burden and become emancipated -- him

do I call a holy man.

403. He who has profound knowledge, who is wise,

skilled in discerning the right or wrong path, and has reached the highest goal

-- him do I call a holy man.

404. He who holds aloof from householders and ascetics

alike, and wanders about with no fixed abode and but few wants--him do I call a

holy man.

405. He who has renounced violence towards all living

beings, weak or strong, who neither kills nor causes others to kill -- him do I

call a holy man.

406. He who is friendly amidst the hostile, peaceful

amidst the violent, and unattached amidst the attached -- him do I call a holy

man.

407. He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle -- him

do I call a holy man.

408. He who utters gentle, instructive and truthful

words, who imprecates none -- him do I

call a holy man.

_________________________

hypocrisy︰n. 偽善，虛偽。 mustard︰n. 芥子。 imprecates︰v. 詛咒。

402 若人於此世界中，覺悟消滅其自苦，放棄重負得解脫

──我稱彼為婆羅門。

403 有甚深智慧，善辨道非道，證無上境界，是謂婆羅門。

404 不與俗人混，不與僧相雜[375]，無家無欲者，是謂婆羅門。

405 一切強弱有情中，彼人盡棄於刀杖，不自殺.不教他殺

──我稱彼為婆羅門。

406 於仇敵中友誼者，執杖人中溫和者，執著人中無著者

──我稱彼為婆羅門。

407 貪欲瞋恚並慢心，以及虛偽皆脫落，猶如芥子落針鋒

──我稱彼為婆羅門。[376]

408 不言粗惡語，說益語.實語，不觸怒於人，是謂婆羅門。[377]

409. He who in this world takes nothing that is not given to him, be

it long or short, small or big, good or bad -- him do I call a holy man.

410. He who wants nothing of either this world or the next, who is

desire-free and emancipated -- him do I call a holy man.

411. He who has no attachment, who through perfect knowledge is free

from doubts and has plunged into the Deathless -- him do I call a holy man.

412. He who in this world has transcended the ties of both merit and

demerit, who is sorrowless, stainless and pure--him do I call a holy man.

413. He who, like the moon, is spotless and pure, serene and clear,

who has destroyed the delight in existence -- him do I call a holy man.

414. He who, having traversed this miry,

perilous and delusive round of

existence, has crossed over and reached the other shore, meditative, calm and

free from doubt, clinging to nothing, attained to Nibbāna -- him do I call a holy man.

_________________________

miry︰a. 泥濘的，盡是泥的。 perilous︰a. 危險的。

409 於此善或惡，修短與粗細，不與而不取，是謂婆羅門。[378]

410 對此世.他世，均無有欲望，無欲而解脫，是謂婆羅門。[379]

411 無有貪欲者，了悟無疑惑，證得無生地，是謂婆羅門。[380]

412 若於此世間，不著善與惡，無憂而清淨，是謂婆羅門。[381]

413 如月淨無瑕，澄靜而清明，滅於再生欲，是謂婆羅門。[382]

414 超越泥濘崎嶇道，並踰愚癡輪迴海，得度彼岸住禪定，

無欲而又無疑惑，無著證涅槃.寂靜──我稱彼為婆羅門。[383]

415. He who, having abandoned sensual pleasures, renounced the

household life and become a homeless one, has destroyed both sensual desire and

continued existence -- him do I call a holy man.

416. He who, having abandoned craving, renounced the household life

and become a homeless one, has destroyed both craving and continued existence

-- him do I call a holy man.

417. He who, casting off human bonds and transcending heavenly ties,

is wholly delivered of all bondages -- him do I call a holy man.

418. He who, having cast off

likes and dislikes, has become tranquil, rid of the substrata

of existence and like a hero has conquered all the worlds -- him do I call a

holy man.

419. He who, in every way, knows the death and rebirth of all

beings, and is totally detached, blessed and enlightened -- him do I call a

holy man.

420. He whose track no gods, no angels, no humans trace, the Arahat

who has destroyed all cankers -- him do I call a holy man.

_________________________

cast off︰放出，脫下。 substrata︰n. 基礎(pl. of substratum)。

415 棄捨欲樂於此世，出家而成無家人，除滅欲樂生起者

──我稱彼為婆羅門。[384]

416 棄捨愛欲於此世，出家而成無家人，除滅愛欲生起者

──我稱彼為婆羅門。

417 遠離人間縛，超越天上縛，除一切縛者，是謂婆羅門。

418 棄捨喜.不喜[385]，清涼無煩惱，勇者勝世間[386]，是謂婆羅門。[387]

〈419 ~ 420〉

419 若遍知一切──有情死與生，無執.善逝.佛，是謂婆羅門。

420 諸天.乾闥婆及人，俱不知彼之所趣，煩惱漏盡阿羅漢

──我稱彼為婆羅門。[388]

421. He who clings to nothing of the past, present and future, who

has no attachment and holds on to nothing -- him do I call a holy man.

422. He, the Noble, the Excellent, the Heroic, the Great Sage, the

Conqueror, the Passionless, the Pure, the Enlightened -- him do I call a holy

man.

423.He who knows his former births, who sees heaven and hell, who

has reached the end of births and attained to the perfection of insight, the

sage who has reached the summit of spiritual excellence -- him do I call a holy

man.

421 前.後與中間[389]，彼無有一物，不著一物者，是謂婆羅門。[390]

422 牛王[391]最尊勇猛者，大仙[392]無欲勝利者，浴己[393]無垢及覺者──我稱彼為婆羅門。[394]

423 牟尼能知於前生[395]，並見天界及惡趣，獲得除滅於再生，

業已完成無上智，一切圓滿成就者──我稱彼為婆羅門。[396]

~ end ~

﹝參考資料﹞

1. 《法句經》英漢對照，Ācharya Buddharakkhita(英譯，Third Edition)，了參法師(中譯)，明法比丘(中文注釋)，初版，嘉義市：嘉義新雨道場，2001年。

2.Acharya Buddharakkhita, The Dhammapada

the Buddha’s Path of Wisdom, Second BPS edition, Sri Lanka: Karunaratne &

Sons Ltd., 1966.

3.了參法師(1916-1985)譯：《南傳法句經》

4.廖文燦譯，《巴利語法句選譯》，初版，嘉義縣：法雨道場，2006年

5.Dhammapada-aṭṭhakā﹐Chaṭṭha Saṅgāyana CD in 1956, edited by Dhammavassārāma (嘉義 法雨道場)，2008年。(電子檔)

6.《法句經故事集》達摩難陀法師著 周金言譯

7.《真理的寶藏》--《法句經》Treasury of Truth（Illustrated Dhammapada），薩拉達大法師Singapore

Buddhist Meditation Centre, 1997

8.《法句經故事集》 http://www.budaedu.org/story/dp000.php

9.《真理的寶藏》http://ruolan.myweb.hinet.net/