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/

[1] 諸法(mental phenomena、mental states)︰在此指善.惡業(kamma)。意︰指心識。此句即：心為所有作為的前導，心為它們的主人，它們為心所造作。

[2] 如輪隨獸足：cakkaṁ’va vahato padaṁ，如車輪跟隨拖車的獸足。

[3] 這是護眼長老(Cakkhupālatthera)的故事，他因瞎了眼，在晚上經行踏死很多小生物，隔天被其他比丘發現。佛陀說他無心殺，沒有罪。《本事經》：「諸不善法生，為因能感苦，皆意為前導，與煩惱俱生。意為前導法，意尊意所使，由意有染污，故有說有行，苦隨此而生，如輪因手轉。」(T4.663.3)

[4] 舍衛城一位吝嗇的婆羅門之子，甚至快死了，父親也不延醫，佛陀知道此事，去托缽，經過他家，向他放光，他對佛陀生信，死後生忉利天。他父親到墳墓去哭，他下來勸他的父親要親近佛陀。《本事經》：「諸淨善法生，為因能感樂，皆意為前導，與善法俱生。意為前導法，意尊意所使，由意有清淨，故有說有行，樂隨此而生，如影隨形轉。」(T4.664.1)

[5] 這是關於帝沙長老(Tissatthera)的故事。帝沙長老是佛陀的表弟，晚年出家，卻喜裝作長老，常與年輕比丘爭吵。他不只是今生頑固，前世也很頑固。

[6] 本則是妻與妾多世冤冤相報的故事。佛陀作了勸導。《增壹阿含24.8經》︰「怨怨不休息，自古有此法，無怨能勝怨，此法終不朽。」(T2.627.2)

[7] 彼人(Pare其他諸人)：指在憍賞彌(Kosambi)的比丘，因精通律的比丘與精通法的比丘判定有罪、無罪意見不同而起諍論。故事與第328-330偈同。

[8] 我等將毀滅：我們將滅亡於此諍論之中。另譯作：「我們在此處要止息」(mayam ettha yamāmase)。

[9] cf. M.48.Kosambiyasuttaṁ憍賞彌經、《增壹阿含24.8經》(T2.626.)、《本生經》J.428.、cf.《律藏》〈大品〉〈憍賞彌犍度〉Vin. Mv. p.338ff.、《五分律》卷24(T22.158.3)、《四分律》卷43(T22.874.3)

[10] 淨樂：好樂、貪著色身的淨美。

[11] 不攝護諸根：眼.耳.鼻.舌.身.意不自我保護，隨心縱欲。

[12] 飲食不知量：對飲食不省察所從來，為娛樂或炫耀或美白而飲食。

[13] 魔(māra)：在此指欲望。

[14] 如風吹弱樹：vāto rukkhaṁ va dubbalaṁ。dubbalaṁ，弱(難(ㄋㄢˊ)強力)。

[15] 非樂：asubha(不淨觀)，觀察身體十種不淨或身體三十二種成份。

[16] 信：對佛.法.僧不動搖的信心。

[17] 魔：煩惱魔。

[18] 偈頌故事︰摩訶迦羅和小迦羅兄弟都是生意人，後來都出家，摩訶迦羅努力在墓地禪修，並觀照身體的無常，證得阿羅漢果。小迦羅對修行沒有興趣，最後被他的妻妾說服還俗。相反地，摩訶迦羅已不為欲望所動。

[19] 離諸垢(vanta-kāsāva吐污)：離煩惱。有煩惱垢、塵垢、垢穢、惑垢、染垢等名詞。

[20] 戒律︰DhA：sīlesūti catupārisuddhisīlesu. (於諸戒：於四遍清淨的戒。)

[21] 舍利弗.目犍連尊者不瞭解提婆達多，誤把一件高價的袈裟供養他。

[22] 非真思真實：DhA：asāre sāramatinoti cattāro paccayā, dasavatthukā micchādiṭṭhi, tassā upanissayabhūtā dhammadesanāti ayaṁ asāro nāma. (在非核心之中思量核心：從四資具，它的十事的邪見解，已成為依靠的指示法，此名叫非核心。)

[23] 11~12偈為優婆提舍(舍利弗)和拘律陀(目犍連)，聽到馬勝比丘念誦：「諸法因緣生，如來說諸因。諸法因緣滅，大沙門如是說。」的法偈，當下就證得預流果。之後，優婆提舍把這因緣的偈頌告訴拘律陀，他聽完這偈頌後，也立刻證得預流果。然後，他們就去找他們的老師刪闍耶，並告訴他說，他們已經找到可以指引究竟解脫之道的人，邀他一齊去見佛陀，但是被刪闍耶拒絕。他們向世尊表示刪闍耶的拒絕，世尊說了此偈。

[24] 《增壹阿含18.7經》：「蓋屋不密，天雨則漏，人不惟行，漏婬怒癡。蓋屋善密，天雨不漏，人能惟行，無婬怒癡。」(T2.591.3)

[25] 13~14偈為難陀(Nanda，世尊姨母弟，即摩訶波闍波提的兒子)戀戀不忘未婚妻，渴望還俗。世尊為難陀說法的偈頌。

[26] 本偈為住在竹林精舍附近，屠豬夫純陀(Cundasūkarika )，臨終前作豬叫，在地上打滾，經一星期，死後下地獄，世尊說出此偈。

[27] 安樂：DhA：指「道、果、涅槃的樂」(magga-phala-nibbāna-sukhāni)。

[28] 本偈的因緣為舍衛城的一位比丘，因要學的法很多而起煩惱，世尊因而以此偈頌教誡他。

[29] 無形(體)：asarīra(a無+sarīra身體)。

[30] 僧護長老(Saṅgharakkhita)的一位侄子也出家，有一天，他打起一連串的妄想︰還俗，娶妻生子，駕車，跟太太搶孩子，孩子掉下車，被車子輾過，他生氣，打老婆。結果用扇子打到僧護長老。僧護長老說︰不打太太，怎麼打舅舅？」侄子感覺不安。僧護長老帶他去見佛陀。佛陀說了偈頌。

[31] 無漏心(anavassuta cittassa)：無(煩惱)洩漏的心。

[32] 超越善與惡︰puññapāpapahīnassa，阿羅漢已捨棄福(puñña)、惡(pāpa)之業(因)，不造成未來的任何果報。

[33] 本偈為世尊因質多哈達長老(Cittahatthatthera)的證阿羅漢果後而說出的偈頌。質多哈達長老曾出家六次還俗六次。有一天，他看見妻子正在睡覺，大聲打鼾，張嘴流口水。他明白身體的不淨，並且想著：「我幾次出家半途而廢，就是因為迷戀如此德行的妻子。」就再度到精舍去出家，一路上，不停的念著「無常」、「苦」，而證得初果。出家後，過了幾天，他就證得阿羅漢果。

[34] 守勝.莫染著：守護所克服的成果，而不執著，繼續修至解脫。

[35] 五百位比丘到喜瑪拉雅山山下雨安居，受到樹神的干擾，世尊因此說《慈經》，諸比丘受到慈愛的保護，樹神不再干擾，雨安居後都證得阿羅漢果。

[36] 發臭的帝沙長老(Pūtigattatissatthera)身上首先長滿小疔，發膿發臭，同住者，沒人理會。佛陀預知他有證得阿羅漢果的潛能，親自去幫他燒熱水、洗滌。佛陀對他說︰「人死後，這身體無意識，將臥在地上，就像朽木一樣。」帝沙長老聞法後，就證得阿羅漢果，不久之後，也入滅了。佛陀說，帝沙長老在迦葉佛時是個殘酷的捕禽人，現在還有身體發臭的果報。最後，佛陀告誡諸比丘，出家為比丘，若不彼此照顧，誰會照顧你們？

Aciraṁ vat’ayaṁ kāyo paṭhaviṁ adhisessati chuddho apetaviññāṇo niratthaṁ va kaliṅgaraṁ.此句常為南傳佛教國家比丘為臨終者誦念的法句。

[37] 邪行：micchāpaṇihitaṁ，不正行、邪道、惡業，在此指「瞋恚」。正行則指善業。

[38] 誰征服地界：Ko imaṁ paṭhaviṁ vijessati。征服：為「以智如實了解、作證」。地界︰地界即自己(attabhāvasaṅkhātaṁ pathaviṁ)。

[39] 巧匠：指花藝的師傅。

[40] 有學：Sekho，即證悟初果向、初果、二果向、二果、三果向、三果、四果向。無學：即證悟四果(阿羅漢)。無學：即證悟四果(阿羅漢)。

[41] 閻魔界：Yamaloka(Yama閻羅王+loka世間)，閻羅王的世間，指地獄、餓鬼、畜生、阿修羅。DhA：Yamalokañcāti catubbidhaṁ apāyalokañca.(閻羅王的世間：及四種苦界的世間)

[42] sekho dhammapadaṁ sudesitaṁ, kusalo puppham iva pacessati.(有學說法句，有如花匠編製花圈)。亦即「有學」(證得須陀洹道至阿羅漢道)已知法、見法，所以說法自然巧妙。

[43] 魔羅花箭：指欲望的誘惑。

[44] 本偈說一位比丘精進用功，卻感覺進步很少，他不滿意，他想要去見佛陀，請佛陀換個禪法。在路上，他見到海市蜃樓，他明白那是水的幻影而已，也反省到身體也是生老病死的幻像。這時，佛陀放光跟他說：「比丘！照這樣繼續用功，身體如泡沫、幻影，它的自性是出生及分離。」聽完偈頌之後，他正念現前，不久，就證得阿羅漢果。

[45] 如瀑流睡村：熟睡的村人為瀑流沖走而不知。此偈故事為憍薩彌羅國波斯匿王請求與釋迦族的一位公主結婚。傲慢的釋迦族王子們卻送給他一位摩訶男與一婢女所生的美麗的女孩。後來，這女孩末利夫人(Mallikā)生下一位琉璃王子(Viṭaṭūbha)。王子十六歲時，被派去拜訪外祖父摩訶男和釋迦族的王子們。偶然琉璃王子知道他為婢女所生的真相後，極端憤怒，發誓要滅釋迦族。後來他當了國王，發兵殲滅釋迦族。他和軍隊在返國的途中駐紮在阿致羅筏底河(Aciravatī)床。當晚，河水暴漲把他和軍隊一齊衝入大海。

[46] 牟尼：修行者、聖者之意。

[47] 過：vilomāni，拂逆的。

[48] 舍衛城裡有位富有的女士，是邪命者巴未亞(Pāveyya)的供養者。她也想去聽佛陀開示，但幾次都被巴未亞阻止。就要兒子去請佛陀到家裡來接受供養，佛陀宣說隨喜。她聽到佛陀用悅耳的聲音說法時，說：「善哉！善哉！」隔壁的巴未亞聽到她喜悅的叫聲時，他憤怒地出走，一路跟她和佛陀咀咒。佛陀勸誡她不要理睬，應該正念現前地觀照自己的善惡行為。聽完佛陀說法後，她證得初果。

[49] 如是說善語，彼不行無果︰會說善語，但若不依照所說的去實踐，則不會有好結果。

[50] 51-52偈為世尊派阿難尊者到王宮跟末利夫人(Mallikā)與禹翅剎利夫人(Vāsabhakhattiyā)說法，末利夫人態度認真，但是禹翅剎利夫人不認真。世尊知道之後，因而說了此偈。

[51] 本偈為世尊讚美毘舍佉優婆夷(Visākhā upāsikā)強烈做善事的話。

[52] 栴檀、多伽羅(沉香)：candanaṁ tagara皆是木香之名。末利迦：mallikā，茉莉花(mallikā=vassikā(夏生花)，Arabian jasmine，芳香的白色小的香花)。

[53] 拔悉基：vassikī，意為「雨季花」。

[54] 阿難尊者問佛陀有沒有順風香，逆風也香的東西，佛陀說偈。(DhpA.vv. 54-55., A.3.79.Gandha香, 《別譯雜阿含12經》,《增壹阿含23.5經》, No.116.《佛說戒德香經》, No.117.《佛說戒香經》,《本事經》卷六(T17.693))

[55] 大迦葉尊者到貧民區去托缽，帝釋天王夫婦就喬裝窮人家，供養他。

[56] 魔不知所趣：解脫的阿羅漢不會再生，魔王找不到他死後去處。

[57] 瞿低迦長老(Godhikatthera)六度觸證到「暫時的心解脫」(sāmayikā cetovimutti)，六度退轉，第七次才證到「永久的心解脫」(asamayavimutti)，當他證得時，他不願意再退轉，於是用刀自盡，世尊肯定他的證悟。

[58] 由旬：yojana，英文league，一由旬，指公牛掛軛行走一日的旅程。約有七~八公里。

[59] 本偈為波斯匿王向世尊說的偈頌。波斯匿王因迷戀一位有夫之婦，想出設計殺其夫，而橫刀奪愛之計，當晚因聽到奇怪的聲音而難以入眠。波斯匿王請問世尊，世尊說，這是四位在世時犯邪淫的人，正在地獄受苦的聲音。波斯匿王有所醒寤，不再迷戀他妻。

[60] 大迦葉長老住在王舍城時，有兩位年輕沙彌跟他修習。其中一位恭敬、服從又盡責。另一位則否。告誡他時，他反而生氣。某日，大迦葉尊者外出時，這位頑強、愚蠢的沙彌留在精舍，打破所有的鍋子，並且放火燒精舍。佛陀告誡大迦葉長老寧可獨居，也不要跟愚人共處。

[61] 阿難達(Ānandaseṭṭhi)是舍衛城中富有但吝嗇的人。他甚至在屋裡埋五甕金幣，但直到他去世，也沒有告訴兒子。死後往生到離舍衛城不遠的乞丐村，長大當乞丐，他曾到前世的家乞討，孫子輩看到他很醜，就叫僕人把他趕走。佛陀就叫阿難尊者去請他前世的兒子前來一談。佛陀告訴他，這乞丐是他前世的父親，但他不相信，佛陀就叫乞丐去挖出那五甕金幣，他才相信。本句白話：「『我的孩子，我的財產』，愚人常(為此)焦慮(vihaññati)。其實「我」無有我，哪裡有子，哪裡有財產？」

[62] 兩位小偷與一群信徒，到給孤獨園聽聞佛陀說法。其中一位馬上就了悟佛法。另一位卻不用心，到處偷錢。不偷錢的小偷，後來來向佛陀報告。

[63] 達摩(dhamma)：法、真理。

[64] 優陀夷長老(Udāyitthera)與世尊共住，喜歡坐在講台上，某日一群客比丘以為他會說法，請教他，但是他不知回答(五)蘊、(六)界、(六)處的問題。

[65] 有一天，波婆城來的一夥約三十位比丘(tiṁsamatte Pāveyyake)曾在劫貝樹林聽過佛陀說法。他們出家後修十三頭陀行，後來當聽聞佛陀講解《無始相應經》(Anamataggadhammadesanaṁ)時，全都證得阿羅漢果。當其他比丘問這些比丘怎麼這麼快就證得阿羅漢果，佛陀說出此偈。

[66] 異熟(vipāka)：果報(造善.惡因所得的善.惡果)。

[67] 有一天，在路上佛陀看著裝滿錢的袋子(贓物)向阿難說：「阿難！看！那是毒蛇。」「大德！我看到劇毒(的蛇)。」附近的農夫聽到就去看看，結果發現一袋錢，把它藏起來。後來農夫被抓，判死刑。受刑前農夫一直唸著：「阿難！看！那是毒蛇。大德！我看到劇毒(的蛇)。」行刑的人十分困惑，就把農夫押回，國王請佛陀作證之後，才免死。佛陀說：「智者不做會令人後悔的事。」(cf.大正No.201.《大莊嚴論經》(34)T4.289.3；大正No.208.《眾經撰雜譬喻》(6)T4.533.2-3；大正No.1435.《十誦律》卷第十五,T23.107-8)

[68] 一花匠每天都要供應頻婆沙羅王茉莉花，某日他當街見到佛陀，不計後果地把花獻給佛陀，後來頻婆沙羅王知道了，贊美他的虔誠與勇氣。

[69] 本偈為世尊在蓮華色比丘尼被強暴之後說的偈頌。蓮華色比丘尼為舍衛城富家女，她出家後，有一天她點火，觀火遍，就證得阿羅漢。她獨居於森林，有一天被強暴，但不受樂，因而不犯戒。世尊向波斯匿王說比丘尼住森林有危險。於是波斯匿王在城內為比丘尼蓋精舍。

[70] 孤沙草：Kusa，香茅草或吉祥草，台語「茅草菰hm⁵chau²koo¹」。以孤沙草的尖端取少少食。

[71] 本偈說大目犍連見到人面蛇身的故事。那餓鬼曾是殺死壞人的果報。

[72] 頭首：muddham(頭)，指智慧。DhA：Muddhanti paññāyetaṁ nāmaṁ.(頭：此名為「慧」。)

[73] 質多(Citto)居士有一次遇見摩訶男長老(Mahānāmatthera)，供養他，聽他說法，聽完之後，他就證得須陀洹果。後來，他在他的芒果園裡興建了一座精舍，給比丘住宿，而殊達瑪長老(Sudhammatthera)則是常住比丘。有一天，舍利弗尊者與大目犍連尊者到精舍來。質多居士在聽完舍利弗的說法後，即證得三果。質多居士就邀請他們兩人於隔天到家中供養，也邀請殊達瑪質多，但是由於他嫉妒而拒絕。佛陀知道後，說出此偈。

[74] 一道向涅槃︰一條道路導向世俗的利益，另一條道路向涅槃、解脫。

[75] 遠離：DhA：kāyavivekoti kāyassa ekībhāvo. Cittavivekoti aṭṭha samāpattiyo. Upadhivivekoti nibbānaṁ. (身的遠離：身的成為孤獨。
心的遠離：八等至(八定)。存留的遠離：涅槃。)

[76] 林住者帝沙長老(Vanavāsikatissatthera)七歲當沙彌，三個月就證得阿羅漢果。

[77] 一位老婆羅門羅陀(Rādha)出家後，很守規矩，很快就證得阿羅漢果。

[78] 善人敬愛能訓誡與教示的人，惡人則憎惡此人。比丘阿濕具、富那婆修(Assaji-Punabbasukabhikkhū)及弟子住在迦羅賴精舍(Kīṭāgiri)時，為了私利，種果樹，也犯一些小戒，使精舍吵鬧不停，妨礙其他比丘的修持。佛陀派遣舍利弗、目犍連尊者去做勸告。

[79] 高尚士：purisuttama，最勝人、上人、聖人。本偈為世尊勸導車匿長老的話。車匿長老是傲慢的釋迦族人，他在世尊滅度後才證到阿羅漢果。

[80] 安樂：臥樂。DhA：Sukhaṁ setīti desanāmattamevetaṁ, catūhipi iriyāpathehi sukhaṁ viharatīti attho.(臥樂：這是已沈浸在教說，他以四威儀(行住坐臥)的狀態住樂之義。)

[81] 摩訶劫賓那(Mahākappinatthera)曾當國王，第一次聞佛說法，就證得阿羅漢果，出家為比丘。之後，不分晝夜，常自言自語︰“aho sukhaṁ aho sukhan”ti (快樂得不得了！快樂得不得了！)諸比丘誤以為他想起以前當王的快樂時光，而向佛陀報告，佛陀說出此偈。

[82] 此偈為班迪達沙彌(Paṇḍitasāmaṇera)的故事，他思惟︰如果無心的水可以任人引至任何地方；無心且彎曲的竹子可以撫直；無心的木材也可以做成有用的東西。那麼，擁有心識的我，為什麼無法控制我的內心，修行清淨止觀呢？而在第八天證得阿羅漢果。

[83] 善人離諸欲：Sabbattha ve sappurisā cajanti，真善人在一切處放出(欲)。DhA：sabbatthāti pañcakkhandhādibhedesu sabbadhammesu.(在一切處：在五蘊等的諸項目、在一切的諸法。) 放出︰DhA：Cajantīti arahattamaggañāṇena apakaḍḍhantā chandarāgaṁ vijahanti.(放出：諸正在牽引離開者，以阿羅漢道智，捨離意願的染。)

[84] 佛陀受某婆羅門的邀請，到鞞蘭若(Verañja)雨安居，但是那位婆羅門後來就忘光了，那一次雨安居，佛陀及諸比丘每天只吃少許的馬麥維生。

[85] 彼岸：涅槃。此岸：生死。DhA：Pāragāminoti nibbānapāragāmino.(到彼岸：去到涅槃的彼岸。)

[86] 魔境：maccudheyyaṁ，死天的領域，指生死輪迴。DhA：Maccudheyyanti kilesamārasaṅkhātassa maccussa nivāsaṭṭhānabhūtaṁ tebhūmikavaṭṭaṁ. (死天的領域：已顯露污染的魔羅的、死天的已變成住的地方，三地的輪轉。)

[87] 黑法：惡業；白法：善業。

[88] 從家來無家：從在家人成為出家人(無家)。

[89] 喜獨處不易：指喜愛獨處.遠離，為凡夫不易享受的。

[90] 捨欲無所有：空掉所有欲望，即涅槃。

[91] 覺支：sambodhiyaṅga，指七覺支，一、念覺支，念念明白。二、擇法覺支，分別善惡，棄絕貪染之法，選擇趨解脫之法。三、精進覺支，一心於一境而努力不懈修善.斷惡，求解脫。四、喜覺支，得正法或禪定而喜悅。五、輕安覺支，指身.心輕快、安穩，不沉重。六、定覺支，得禪定，心不散亂。七、捨覺支，心無偏頗，不執著而保持平衡、中立。

[92] 漏盡：khīṇāsavā，滅盡諸漏(貪.瞋.癡的煩惱)。

[93] 路行盡：旅行已完畢者，喻：業已盡，即所謂：諸漏已盡，所作已辦，梵行已立。

[94] 繫縛：gantha，貪、瞋、戒禁取(誤取邪因、邪道)、見取(持常見—永恆不滅的我或靈魂，或持斷見—凡事皆偶然，無因果)。

[95] 佛陀受提婆達多推落的石片傷到腳姆指，耆婆神醫幫忙治療。

[96] 彼等無積聚：DhA：完全儲存：有兩種：一、完全儲存業。二、完全儲存資具。對善業、不善業而言，名叫完全儲存業；四資具名叫完全儲存資具。

[97] 空解脫：DhA：於涅槃染.瞋.癡不存在而空。無相解脫：DhA：染等之相不存在而無相。

[98] 有一次，在雨安居結束日。帝釋率領眾天神前往東園(鹿母講堂)，帝釋以天香與天花鬘獻給佛陀，他看到僧團保留給摩訶迦旃延長老的位子，心裡多麼希望尊者也在精舍裡接受他的禮敬。這時候，摩訶迦旃延長老突然出現，帝釋非常歡喜，立刻以雙手按摩雙足頂禮。有些比丘不以為然，認為帝釋偏心。佛陀就說此偈。

[99] 因陀揭羅：indrakhīla，門限，或是進城處安立堅固的柱子，象徵因陀羅(守護神)的所在。

[100] 雨安居結束時，舍利弗長老正準備外出。有位比丘憤慨的向世尊告狀，說舍利弗尊者輕慢他。佛陀就請人召請舍利弗長老來，舍利弗長老表明他對待人的心態︰「我的心一直都像大地一樣，承受種種污穢、不淨物，不輕慢他人。我也像門墊、乞丐、斷腳的公牛一般，對污穢的血肉之軀感到厭惡，不再執著於它。」(cf. A.9.11.)舍利弗長老說完之後，那位年輕比丘感到愧疚，承認自己指控的錯誤，並且道歉。佛陀因此說了此偈。

[101] 無信：assaddho，聖者自證知，悟不由他。

[102] 斷繫.因永謝︰斷了繫縛，煩惱的因永遠謝滅。

[103] 舍利弗尊者的三位姐妹和兩位弟弟都出家，最小弟弟離婆多(Revato)沒出家，他被安排婚姻，但是在婚宴上，他看到一位很老的女賓客，知道人生不離老病死，於是就去出家當沙彌，經過一個雨安居就證得阿羅漢果。

[104] Brahma: a high divinity in ancient Indian religion.(梵天︰在古印度的高級的天神。)

[105] 國家的劊子手坦巴達卡(Tambadāṭhikacoraghātaka)殺過499人，做滿五十五年後退休，退休後，有一個機會供養舍利弗尊者，聽法後，回家路上意外喪生，死後往生兜率天。聞法一次而正確的理解，就可能產生很大的利益。

[106] 《增壹阿含31.11經》(T2.673.2)：「雖誦千言，不義何益，不如一義，聞可得道。」《增壹阿含31.11經》(T2.673.2)：「千千為敵，一夫勝之，未若自勝，已忍者上。」

[107] 乾闥婆：gandhabha(梵 gandharva)，天界的一種樂神，他以香氣資養身體。

[108] 一位婆羅門跟佛陀說：「尊者！我認為你只知有法益的修行，對無益的事一無所知。」佛陀說︰「我也了解無益且有害的事。」佛陀就列舉六種會消耗財產的行為：(1)日出之後睡覺。(2)懶惰成性。(3)殘暴。(4)耽溺飲酒。(5)在惹人懷疑的時間內逛街。(6)淫他人之妻。佛陀接著問這婆羅門如何維生，婆羅門回答說以賭博維生。佛陀說：「在賭博中獲勝，無法與克服煩惱的成就相比。」

[109] 舍利弗尊者一位叔叔每月都供養裸行者，期望往生梵天，但是方法錯誤，舍利弗尊者帶他去見佛陀。佛陀就開導他，教正確生梵天的方法。

[110] 舍利弗尊者一位侄子每月都火祭一隻羊，期望往生梵天，但是方法錯誤，舍利弗尊者帶他去見佛陀。佛陀就開導他，教正確生梵天的方法。

[111] 施捨：yitthaṁ。Spk:S.24.5.：Yiṭṭhaṁ vuccati mahāyāgo.(上供品︰被稱爲「大牲醴」)。DhA(v.108)：Yiṭṭhanti yebhuyyena maṅgalakiriyādivasesu dinnadānaṁ.(上供品：一般而言，在慶典等場合，以豐盛的施物祭祀。)。供養：hutaṁ。供給過客的布施。DhA(v.108)：Hutanti abhisaṅkharitvā kataṁ pāhunadānañceva, kammañca phalañca saddahitvā katadānañca.(獻供品：已周全安排好贈與款待賓客的食物後，信業及果後，並且作了施與。)

[112] Abhivādanasīlissa niccaṁ vuḍḍhāpacāyino cattāro dhammā vaḍḍhanti: āyu, vaṇṇo, sukhaṁ, balaṁ.南傳比丘受人禮拜時，常念誦的法句。法句中壽.美.樂.力，指長壽、莊嚴、安樂、力量。

[113] 破戒.無三昧：dussīlo asamāhito，無道德，無禪定。

[114] 本則故事說僧揭笈沙彌(Saṁkiccasāmaṇera)修慈心不為刀傷。

[115] 生滅法：udayabbayaṁ，在修觀禪時，見到色法(物質—地.水.火.風的現象)或名法(受、想、行、識)的生滅、無常。「一日」(Ekāhaṁ= eka一 + aha天)在此作「一時」解釋。

[116] 波羅遮那(Paṭācārā)死了丈夫、兩個兒子、父母、和唯一的哥哥。佛陀安撫她，為她說〈無始相應〉(說輪迴無盡)。本則偈頌故事同288-289偈。

[117] 不死道：DhA：amataṁ padanti maraṇavirahitakoṭṭhāsaṁ, amatamahānibbānanti attho.(不死道：死亡空空如也，不死的大涅槃之義。)

[118] 吉離舍瞿曇彌(Kisāgotamī)因子夭折，抱著兒子的屍體到處求醫，有人請她去見佛陀，佛陀說，要她先去向某戶從未死親人的人家，要到一些芥子，她到處去問，問不到，才慢慢醒過來。她回來見佛，佛陀開示︰「妳不要以為‘只有我的兒子死’。所有的有情都會死，眾生的意圖尚未滿足之前，死王就以大洪水完全的捲入，丟進大海。」佛陀接著說偈頌(v.287)吉離舍瞿曇彌就證得須陀洹果。之後，吉離舍瞿曇彌出家，某日觀察油燈火焰，想︰「一切有情生生死死，只有證得涅槃才不出現(生死)。」以此作所緣，證得阿羅漢果。A.1.14./I,25.︰「持麤衣者，是翅舍憍答彌(Kisāgotamī)。」《增壹阿含5.1經》(T2.558.3)︰「十一限礙(頭陀)，所謂機梨舍瞿曇彌比丘尼是。」吉離舍瞿曇彌比丘尼另一則偈頌見287偈。

[119] 最上法：指九出世間法，即：四道、四果及涅槃。

[120] 數數：ㄕㄨㄛˇ ㄕㄨㄛˇ，經常。

[121] 曾經供養大迦葉尊者的女人，死後生忉利天，天女會單獨來經精舍為尊者服務，尊者認為不恰當。天女就在哭泣，被佛陀聽到，佛陀說︰「天女！我的兒子大迦葉是作防護的考量，而那些熱望作福者認為‘這是我們的利益’--考量了作福的受惠，作福則來世是快樂的。」

[122] 莫輕於小︰Mappamaññetha：1. Ma+appamaññetha莫輕視。2.Ma+appa+maññetha莫想少。

[123] 有位比丘每次從精舍拿椅、凳使用後，就把它留在外面，任日曬雨淋。其他比丘責備他的粗心大意時，他就反駁：「這只是小事，而且我又不是故意的。」所以，他依然故我。佛陀知道他的習性後，就告誡他。

[124] 愛生避毒品：愛惜生命則需避開毒害的物品。

[125] 舍衛城有一位摩訶達那富商(Mahādhanavāṇija)，一群搶匪計劃搶劫他，卻苦無下手機會，當他們打聽到摩訶達那將裝滿貴重商品的五百車子外出時，就先在路上埋伏。摩訶達那抵達搶匪躲藏的森林外圍時，準備停留幾天之後再上路。這些搶匪知道後，就準備動手搶劫。摩訶達那知道之後，便決定折回，搶匪探聽到車隊要返回，就埋伏回去的路上。這時候，摩訶達那得到通風報信，就改變主意，決定在村子裡停留幾天，同行的眾多比丘因此就先回舍衛城，並向佛陀報告此事。佛陀說出此偈。

[126] 某日早上，獵人可可(Koka)去打獵。在路上，他遇見一位比丘正在托缽。他認為這是不祥的預兆，當天，他真的什麼也沒獵到。回程，他又遇到那位比丘托缽回來。他一時憤怒，就放獵狗追咬比丘，還好這比丘跑得快，爬上樹，獵狗咬不到他，獵人就用弓箭頭去刺他的腳底，比丘疼痛，無法拉住袈裟，袈裟就滑落下來，正好罩在樹下的獵人。群狗以為比丘掉下來，便撲上去狂咬，獵人因此被狗咬死。比丘疑惑他是否有破沙門戒體(samaṇabhāvo)，佛陀說：「你沒破沙門戒體，不須為獵人的死負責。」

[127] 刀杖：daṇḍa，亦作刑罰。

[128] 度ㄉㄨㄛˋ：測量。原文為：upamaṁ(譬喻)。

[129] 在竹林精舍，17位(為一群的)比丘正在清掃住處，準備住下，剛來的較年長的六位比丘也想住下，但被17位比丘拒絕，因此被六比丘打到大哭。

[130] 在竹林精舍，17位(為一群的)比丘正在清掃住處，準備住下，剛來較年長的六位比丘也想住下，雙方有衝突，六位比丘舉手作示威狀，佛陀制定比丘不可以舉手作示威狀。129-130偈的因緣記錄在《律藏》Vin.Pāci.IV,146~7. Bhikkhu Pāci.74.(=Bhikkhunī P 152)；Bhikkhu Pāci.75.(=Bhikkhunī P 153)

[131] 有一次，佛陀到舍衛城托缽途中，遇見幾位年輕人用棍子打鼠蛇(gharasappajātika；Ptyas)。佛陀問︰「你們在做什麼？」他們說︰「我們在打蛇。」佛陀問︰「為什麼？」他們說︰「大德！我們怕被蛇咬。」「你們自己想要幸福，但是這種打殺的行為，無論投生到何處，你們都不會得到幸福；如果自己熱望幸福，就不應該打殺別人。」佛陀接著說出此偈。

[132] 君達達那長老(Koṇḍadhānatthera)出家以來，身旁總是跟著一個女子幻像，但他自己卻看不見。佛陀跟他：「過去世時，你是個天神，當時，你卻喬裝成為女子，故意作弄兩位要好的比丘，跟隨其中的一位，造成他們的誤會。犯下這惡業，今生才會有女子的幻像的果報。」

[133] 佛陀對毘舍佉及參加布薩的女人說：「毘舍佉！有情一旦出生，等於手中有杖者、牧牛者(等，身份)，接近生、老，接近老、病，接近病、死，(最後)死亡的召喚，如斧斬，斬命；雖然這樣人們仍然留戀輪迴，渴望輪迴。」

[134] 大目犍連尊者與勒叉那尊者下山時，大目犍連尊者見到一隻人面蛇身的餓鬼，大目犍連尊者微笑。這餓鬼在迦葉佛時為殘酷的小偷，他多次放火燒毀迦葉佛的精舍。

[135] 137-140偈為大目犍連尊者為人所害的故事。他已被打殺，未般涅槃前還運用神通出現在佛陀的面前，向佛陀告別。他被殺是因為他過去世曾曾受妻子的慫恿而有殺瞎眼父母之舉，因有未遂之業，此生還在償舊業。

[136] 蹲踞住：ukkuṭika，兩腳前後參差的蹲跪。古譯作「右膝著地」、「胡跪」。 DhA.︰Ukkuṭikappadhānanti ukkuṭikabhāvena āraddhavīriyaṁ.(努力蹲踞︰發勤精進地在在蹲踞。)

[137] 從前在舍衛城中有一位富翁巴富斑迪卡(Bahubhaṇḍika)，他的太太去世後，他決定出家，出家前他先蓋精舍，出家後儲存食物，請僕人煮飯，養尊處優。當佛陀告誡他，他卻發脾氣，就把袈裟脫掉。佛陀又告誡他這樣做就失去慚愧心，他明白自己錯了，並且請求原諒。

[138] 婆羅門、沙門、比丘都是指阿羅漢。本偈說山達迪大臣(Santatimahāmatta)聽完佛陀說法後，就證得阿羅漢果。但不久就入滅了。當時他還穿著在家人的衣服。諸比丘問佛陀：「他究竟是比丘呢？還是婆羅門？」「他既可稱之為比丘，也可以稱為婆羅門。」

[139] 明行足：sampannavijjācaraṇā。明：vijjā，智慧；行：caraṇā，德行(戒律)。具足智慧與德行。

[140] 阿難尊者見到卑盧帝沙(Pilotikatissa)舊衣服乞討食物，就問他是否願意出家。他馬上答應了，他就把舊衣服放在一棵樹下，就去出家。出家後，他對比丘的生活不滿，想還俗。每次生起這種念頭的時候，他就到那棵樹下去，並且譴責自己：「不知羞恥！你還想還俗，穿舊衣，拿這盤子去過乞討生活啊！」這樣自責之後，他的不滿就消失了。其他比丘問他為什麼經常到那棵樹下？他告訴他們：「我去親近我的老師(ācariya)。」後來，他觀察舊衣服，清楚五蘊的真相，而證得阿羅漢果，之後，他就不再去那棵樹下了。其他比丘問他：「你現在怎麼不再去找你的老師了呢？」他回答說：「我以前去找老師，是因為有需要，但現在已經不需要了！」眾比丘就去問佛陀，佛陀告訴他們：「卑盧帝沙已經證得阿羅漢果了。」本則故事跟379-380偈的犁家長老(Naṅgalakulatthera)的故事雷同。

[141] 燃燒︰世上有十一種火常在燃燒，貪rāga、瞋dosa、癡moha、病vyadhi、老jarā、死maraṇa、愁soka、悲parideva、苦dukkha、憂domanasa、惱upāyāsa。

[142] 幽暗：喻無知、無明。

[143] 瘡：指雙眼、雙耳、雙鼻孔、口、大便口、小便口等九處。

[144] 多思惟：bahusaṅkappaṁ，比喻多欲望。

[145] 病藪：roganiḍḍha(roga+niḍḍha< ni+sad坐)，病巢。

[146] 虛偽：makkho，偽善(hypocrisy)，或惡的覆藏。「覆藏」即屬於「慳」(macchariya)心所。Thanissaro Bhikkhu譯作︰contempt(輕視)。

[147] 本偈是佛陀度化難陀的未婚妻嘉娜帕達卡婭妮公主(Janapadakalyāṇī佛陀姨母的女兒)的故事，公主後來出家成為色難陀長老尼(Rūpanandātherī)。

[148] 善人法：satañca dhammo，指聖者的教法。

[149] 造屋者︰gahakārakaṁ，指渴愛；屋子指身體。

[150] 椽桷：ㄔㄨㄢˊ ㄐㄩㄝˊphāsukā (肋骨(陰複主格))，支撐屋頂的木條。DhA：Sabbā te phāsukā bhaggāti tava sabbā avasesā kilesaphāsukā mayā bhaggā(你的一切剩餘的‘污染肋’已被我破壞)。

[151] 棟樑：gahakūṭaṁ，屋頂。DhA：Gahakūṭaṁ visaṅkhatanti imassa tayā katassa attabhāvagehassa avijjāsaṅkhātaṁ kaṇṇikamaṇḍalampi mayā viddhaṁsitaṁ.(這個被你已做的自己的家--所謂的無明--屋頂的椽桷(kaṇṇika-maṇḍala支撐屋頂的木條)已被我破壞)。

[152] 無為︰即是涅槃；一切愛盡滅︰即已證得阿羅漢果。vv.153-154《善見律毘婆沙》譯作：「流轉非一生，走去無厭足，正覓屋住處，更生生辛苦，今已見汝屋，不復更作屋，一切脊肋骨，碎折不復生，心已離煩惱，愛盡至涅槃。(T24.675) 這兩偈為佛陀成道時生起的心念。

[153] 少壯不得財︰aladdhā yobbane dhanaṁ，此句有「年輕時沒有儲蓄資財之意」。

[154] 本偈說波羅奈(Bārāṇasī)大富長者子(Mahādhanaseṭṭhiputta)的故事。大富不知理財，家財漸漸散盡，最後只好乞食為生。佛陀見到大富時，告訴阿難︰「如果他在人生的第一階段，做事業不耗損的話，將成為本城首富；出家的話，他將證得阿羅漢果，他的太太將證得阿那含果；如果他在人生的第二階段，做事業不耗損的話，將成為本城第二富；出家的話，他將證得阿那含果，他的太太將證得斯陀含果；如果他在人生的第三階段，做事業不耗損的話，將成為本城第三富；出家的話，他將證得斯陀含果，他的太太將證得須陀洹果；現在他的家財散盡，也空無沙門果。耗費殆盡之後，他現在就像蒼鷺守枯池一樣。」(cf.《雜阿含1162經》、《別譯雜阿含85經》)

《大毘婆沙論》卷102(T27.660.2)作：「少不修梵行，喪失聖財寶，今如二老鶴，共守一枯池。」

[155] 三時：過去、未來、現在。在此指指人生三時──青年、中年、老年，應該從事修行。

[156] 菩提羅迦王子(Bodhirājakumāra)建了一座王宮，落成典禮時，他邀請佛陀前來祝福，並接受他的供養。他就在餐廳的地板上舖設長的地毯，並暗中許願，如果他們夫妻終究有子息，就請佛陀踏上地毯。當佛陀抵達時，佛陀卻駐足，不踏上地毯，王子就叫人把地毯收起來。佛陀告訴王子，他們夫婦今生不會有兒子，是因為過去世所造惡業的影響。在過去某一世時，王子夫婦是一次船難的生還者，他們被沖上一座荒島，只能吃鳥和鳥蛋為生，連幼鳥也不放過。因為這些惡業，他們今生不可能有子息。如果當時有悔意，他們今生就會有孩子了。

[157] 修行者要依怙自己的經驗、判斷，依怙正法來達到解脫。

[158] 證難得所依：nāthaṁ labhati dullabhaṁ，證得難得的歸依處(涅槃)。

[159] 住在王舍城的摩訶迦羅(Mahākāla)是須陀洹果的優婆塞，他到祇樹給孤獨園去參加齋戒，天快要亮了，他到精舍附近的池塘去洗臉，小偷把贓物丟在他的面前就逃逸，追趕的人把他當作小偷打死。這些比丘知情後，就回精舍向佛陀報告，佛陀回答他們：「他是在償還過去某一世的惡業。那時候，他愛上一位有夫之婦，而把婦人的丈夫打死。因此，惡有惡報，甚至使人墮落地獄。」

[160] 蔓蘿(梵)：maluva，籐類。裟羅樹被此籐纏住將枯死。

[161] 有一天，提婆達多跟佛陀說，他日漸衰老，建議他把僧團領導的責任移交給他。佛陀拒絕他。從此以後，他內心痛苦，也企圖殺害佛陀，但都失敗了。後來，他改採其它手段：建議所有的比丘，在一生之中都要遵守以下五條戒律(Vin.Cv.II,197.)：(1)(比丘)應該盡形壽住曠野(阿蘭若)，若到村落就犯罪。(2)應該盡形壽乞食，若受邀請食就犯罪。(3)應該盡形壽著糞掃衣，若受居士衣就犯罪。(4)應該盡形壽樹下住，若住屋就犯罪。(2)應該盡形壽不吃魚肉，若吃魚肉就犯罪。提婆達兜承認他所以提議增設五條戒律是要分裂僧伽。佛陀說：「提婆達兜如此分裂僧團，是非常嚴重的惡行，他將來會為這邪惡的企圖受苦難。」提婆達兜終於率領一群比丘到象頂山。後來，舍利弗尊者和大目犍連尊者前去勸誡跟隨他前去的比丘，其中很多比丘也知過悔改，回來依止佛陀。

[162] 格他格草：katthaka，蘆葦類，結實則死。

[163] (自)己利益︰attadatthaṁ，指道、果、涅槃。

[164] 佛陀宣告︰「四個月後即將般涅槃。」七百位凡夫比丘(puthujjanā bhikkhū)生起悚懼心，來親近佛陀，共商︰「我們該怎麼辦？」有位自利長老(Attadatthatthero阿塔達塔)依然保持正常的作息，不來佛陀的身邊。其他比丘誤解他的心意，便向佛陀報告。自利長老於是恭敬地向佛陀解釋，他對佛陀最崇敬的就是在佛陀般涅槃之前，證得阿羅漢果。佛陀讚歎他：「做得好！尊敬我的比丘，應該像你一樣。只有真正法隨法行(dhammānudhammaṁ paṭipajjantāyeva)的人才是真正尊敬我的人。」(與364偈的故事同)。

[165] 卑劣法：DhA：hīnaṁ dhammanti pañcakāmaguṇaṁ dhammaṁ.(卑劣法：五種欲的法。) 五種欲︰五種感官(眼、耳、鼻、舌、身、意)的欲望。

[166] 世俗︰loka，指生死輪迴。

[167] 有五百位修觀的比丘(pañcasate vipassake bhikkhū)到阿蘭若去禪修。但進展緩慢，他們決定回精舍向佛陀請示，途中，他們遇見了海市蜃樓(遠處景象透過空中折射產生的幻影)，就以這種業處作觀。當他們抵達精舍時，突然暴雨，大雨滴打在地上，形成水泡，很快就消失。他們因此如是思惟：「我們的身體就像這些水泡，終究會毀壞。」而察覺到五蘊無常。

[168] 無畏王子(Abhayarājakumāra)弭平邊疆叛亂，回宮後，頻婆沙羅王(Bimbisāra)很高興，特派擅長歌舞的舞女犒勞七天，讓他享受國王般的待遇，在第七天，舞女暴斃，王子很傷心，他尋求佛陀的慰藉，佛陀說此偈。

[169] 正人長老(Sammajjanatthera沙嗎迦那)大部分的時間都在掃地，同住比丘建議他撥空觀身、觀生命實相、誦經等，他接受建議，不久即證得阿羅漢果。

[170] 本則為佛陀為鴦掘摩羅長老(Aṅgulimālatthera)而說的。鴦掘摩羅原為殺人魔王，後來被佛陀降伏，出家，證得阿羅漢果。

[171] 太陽道：太陽行走的道路，即虛空。

[172] 神通力︰超出常人的特別能力，如能遠視、遠聽或飛行等。修鍊禪定達第四禪時，可以進一步引發超常的神通。

[173] 約有三十位比丘來會見佛陀，阿難尊者轉身出去一下，再進來，他們都不見了，阿難尊者問︰「他們去哪裡？」「阿難！走了。」「大德！怎麼走的？」「阿難！從天空走。」「他們是漏盡者？」「他們聽法之後證得阿羅漢果。」

[174] 一乘法：ekaṁ dhammaṁ(一法)，是指真理(saccaṁ諦)。

[175] 在舍衛城，信佛法者日增，信外道者日減。於是外道就慫恿一位美麗的女信徒辛迦摩娜薇卡(Ciñcamāṇavikā)假裝跟佛陀懷孕，並要佛陀當眾出醜。正在聚眾說法的場面，她出面指責佛陀，但是正當此時，綁在她的腰部的繩子斷了，她的技倆就被拆穿了。大眾中很多人譴責她。這時候，她擔心自己的安危，趕快逃跑。但跑不了多遠，就不幸發生意外而慘死。

[176] 預流果：sotapattiphalaṁ，即初果、須陀洹果，證悟預流果即入聖人的行列，它斷除了三結──身見(我見，以為有永恆不變的我)、疑(懷疑因果、緣起、佛.法.僧)、戒禁取見(邪因以為正因，邪道以為正道)。

[177] 佛智無邊.無行跡：佛陀的智慧無邊(指具有「一切知智」sabbaññuta-ñāṇa)。無行跡(anantagocaraṁ)指無任何貪愛、無明之行為。

[178] 修禪定：DhA.：「凡是徹底從事禪那︰即思慮「相」、思慮「所緣」，在這兩種禪那上，會合應用：轉向、進入(定)、立足(定)、出定、省察(等五自在)。」

[179] 出家寂靜：nekkhammupasama，離欲.寂靜。

[180] 霍香葉龍王(Erakapatta伊羅鉢多)在迦葉佛時為一比丘，因後悔拔霍香葉，持戒不圓滿，死後投生為一條獨木舟大小的龍王。霍香葉龍王派美麗的女兒每半個月到人間唱歌跳舞，兼出問題，如果可以全部解答就可能娶她為妻。題目是︰「誰是主宰王？誰是染污王？怎樣評論離染？怎樣評論愚蠢？」一位年輕人正要走去回答問題。佛陀觀察他有證果的潛力，於是在中途攔下，告訴他正確答案︰「主宰六門者稱王。受染污者為染污王。無染者為離染。染者稱為愚蠢。」他當下就證初果。他對龍女的欲望也消失，不夠他仍然前往回答。龍王知道有佛陀已出世，就跟他去見佛陀。佛陀說此偈。(《佛本行集經》卷第三十七~八,T3.825.3 ff.；cf.《大比丘三千威儀》卷上,T24.913.2)

[181] Sabbapāpassa akaranaṁ, kusalassa upasampadā, sacittapariyodapanaṁ, etaṁ Buddhāna sāsanaṁ. 本偈一般流傳：「諸惡莫作，眾善奉行，自淨其意，是諸佛教。」原意是︰「一切惡不作，具足眾善，淨化自心，這是一切佛陀所教示的。」

[182] 嚴持於戒律︰pātimokkhe ca saṁvaro，即比丘守護比丘戒(波羅提木叉)。

[183] 增上定︰即增上心（adhicitta）指禪定，四禪、四空定。

[184] 有一次，阿難尊者請教佛陀，過去七佛的父母、壽量、菩提、聲聞眾、上首聲聞眾、上首侍者、所有的講說、不說布薩、為什麼他們不說布薩？其他的佛陀又如何？佛陀回答說，所有諸佛的佛法都是一樣的，佛陀馬上背誦過去諸佛在說法時所開講的一些偈語。

[185] 一位比丘因父親過世，留遺產給他和弟弟，起初他說他不需要，後來，他想想如果有錢日子就好過，因此就悶悶不樂。佛陀就給他一些告誡。

[186] 樹支提︰樹塔廟，建廟於樹邊，祭樹神。在台灣也有拜樹頭公。

[187] 四聖諦：苦、集(苦因)、滅(苦滅--涅槃)、道(苦滅之道--八支聖道)。時時能實踐四聖諦，不久即可使苦滅絕。

[188] 火授婆羅門(Aggidattabrāhmaṇa)是摩訶憍薩羅王(Mahākosala)的國師，摩訶憍薩羅王是波斯匿王的父親。摩訶憍薩羅王逝世後，火授棄產，離家，成為苦行者。他住處附近有一隻兇猛的傘蛇(ahichatta)，火授向弟子說：「皈依山岳、森林、園林、樹，如此，你們就可以解除所有的痛苦。」有一天，佛陀跟大目犍連尊者就到火授的住處，借宿一夜。火授原本不答應，後來帶他們去傘蛇住的地方。這隻傘蛇被大目犍連尊者降伏。隔天，佛陀告誡火授：「只有依止佛法僧的人才能從世間苦解脫出來。」說法畢，火授和他的弟子們證得阿羅漢果，他們也都加入僧伽為比丘。

[189] 聖人︰purisājañño(purisa+jañña, 純粹的﹑貴族的)，優秀的人，指佛陀。

[190] DhA.：yattha so jāyati dhīro uttamapañño sammāsambuddho.(智者所生處：最上智的佛陀。)

[191] 有一天，阿難尊者想到一個問題：「佛陀告訴我們，純種的大象生長在參達塔種(Chaddantakule)和優薩陀種(Uposathakule)，純種馬生長在信度種(Sindhavakule)和哇拉卡沙王種(Valāhakassarājakule)，純種牛生長在南方(dakkhiṇapathe)，但卻未提及最尊貴的人(purisājañño)到底生長在何處？」於是，他就前去請教佛陀。佛陀說此偈。

[192] 諸比丘討論「在世間的幸福是什麼？」(“kiṁ nu kho imasmiṁ loke sukhan”ti)，佛陀說此偈。

[193] 一婆羅門在耕作，佛陀請他過來相見。婆羅門來的時候順便拜天祠，但他沒有禮敬佛陀。佛陀肯定他拜天祠是對的，婆羅門就心情愉快。佛陀運用神通，在空中示現迦葉佛的金色塔，又說造塔的事，再說偈頌。

[194] 我等：佛陀自稱。jīvāma(我們生)，以複數表示。DhpA.vv.197-199.說偈之前的說法中，以‘ahaṁ’(我)、‘viharāmi’(我住)，表示佛陀自己的心情。

[195] 疾病：種種煩惱痛苦。

[196] 釋迦族的迦毗羅衛城(Kapilavatthunagara)，和拘利族的拘利城(Koliyanagara)，兩個城市的農民都用赤牛河(Rohiṇī盧奚多河)水灌溉。有一年，發生大旱災，雙方為了爭水源，準備用武力解決。佛陀知道他在河兩岸的親戚們正準備戰爭，他決定加以阻止，就一個人單獨到河中的空地上盤腿而坐。諸親戚看見佛陀時，都把手上的武器放在一邊，向佛陀禮敬。佛陀說：「大王！為什麼要動干戈？」「大德！我們不知道。」「有誰知道？」「副王知道，將軍知道。」做十業道來問答之後，「大德！爭水。」「大王！水有價值嗎？」「大德！沒有價值。」「大王！眾剎帝利有價值嗎？」「大德！眾剎帝利無價的。」「不適當的。你們為了少量沒有價值的水，來殺戮無價的剎帝利。」他們就沉默下來。佛陀喊他們︰「你們為什麼要這樣做？今天，如果不是我在這裡的話，你們將會血流成河了。這樣做是不應該的。你們懷抱著五種怨(殺、盜、淫、妄、酒)，懷恨過日子，而我是沒有恨過日子；你們會不舒服過日子，而我舒服過日子；你們尋找五欲過日子，而我與世無爭過日子。」佛陀再說197-199偈頌。雙方聽完佛陀的勸誡後，避免一場流血戰爭。

[197] 我等實樂生︰natthi kiñcanaṁ (無憂無慮)，是指無貪、無瞋及無痴。

[198] 無物障：無貪.瞋.痴之障。

[199] 光音天：devā ābhassarā (照明聲音的諸天)，屬於第三禪天。《相應部》S.4.18.、《雜阿含1095 經》說佛陀托空缽，佛陀回應魔波旬的話。

[200] 和靜︰upasanto「寂靜者」是指已斷除煩惱的人。

[201] 憍薩羅國波斯匿王與摩揭陀國阿闍世王打戰，連續三次敗戰，他覺得︰「被年輕人打敗，沒面子、無能，不知如何活下去。」佛陀說此偈。cf. S.3.14./I,83; 《雜阿含1236經》，《別譯雜阿含63經》

[202] 本句白話中譯：沒有像貪欲的火，沒有像瞋恨的惡，沒有像五蘊之苦，沒有喜樂勝過涅槃。

[203] 行︰saṅkhārā，「諸行」是指五蘊。

[204] 憍薩羅國波斯匿王，早餐吃一桶量的咖哩飯(taṇḍuladoṇassa odanaṁ tadupiyena sūpabyañjanena bhuñjati)，吃完後，前往竹林精舍聽聞佛陀說法時，無法驅除打瞌睡(bhattasammada)。佛陀說︰「大王！怎麼沒有先休息一下再來？」「大德！我吃飯之後，感覺很不舒服苦。」佛陀說︰「大王！吃太飽才是苦。」佛陀就勸誡他：「大王！進食應適量，身體才會舒適。」國王接受佛陀建議，從此以後適量的飲食，身體就比較輕盈，也比較健康。佛陀告訴國王：「無病是最上的利得」云云。

S.3.13./I,81作：「常具正念人，取食知其量；是人(苦)受少，衰緩壽得長。」《別譯雜阿含73經》︰「夫人常當自憶念，若得飲食應知量，身體輕便受苦少，正得消化護命長。」

[205] 佛陀般涅槃前，在毗舍離附近的鞞羅柧村(Veḷuvagāmake)雨安居。那時候，他身染血痢(lohitapakkhandikābādha, 《諸病源候論》︰「血痢者，熱毒折受於血，血滲入大腸故也。」)。帝釋親自前來照顧佛陀，直到佛陀身體好轉。眾多比丘受到感動，佛陀說出此偈。

[206] 白話中譯：做不該做的事，不做該做的事，執取欲樂而捨棄善法，而妒嫉精進者的成就。

[207] 舍衛城一獨子，沒有得到父母許可就去出家。他的父母因為戀子而出家。他們都住在同一精舍。佛陀說偈告誡他們。

[208] 一位富翁喪子，過度傷心，到火葬場(āḷāhanaṁ)去哭，無法控制。佛陀說偈安慰他。

[209] 毘舍佉優婆夷(Visākhā)的孫女蘇達坦(Sudatta)死亡，佛陀說偈安慰她。

[210] 王舍城中某婆羅門，他是邪見者，某日他去河岸邊耕作，佛陀見到他知道他具有不久即可證果的潛能。婆羅門見到佛陀不尊崇，保持緘默。佛陀首先開口聊起來，之後，佛陀都主動跟他打招呼。這婆羅門十分友善，他也很感謝佛陀的關心。他向佛陀說：「等我田裏的稻米成熟後，我會在收成之後，先分一些給你，我不會在分給你之前，先吃這些米飯。從現在起，你是我的好朋友。」但佛陀預知他今年不可能有收成，所以不發一言。在收成的前一天，下大雨，毀掉他的稻米。婆羅門因為無法如願送佛陀米糧而難過。佛陀去找他，安慰他。佛陀說此偈。

[211] 法：四向、四果、涅槃。

[212] 一個節慶，佛陀跟眾多比丘前往王舍城托缽。沿途，他們遇見幾位手上都提著糕餅籃子的孩子，他們向佛陀問訊，但卻沒有供養糕餅。佛陀告訴其他比丘等一等，在路邊樹下休息。這時候，迦葉尊者從後面趕來，這些孩子一見到迦葉尊者，馬上流露出高興的表情，他們向尊者問訊，並且供養糕餅。迦葉尊者對他們說：「我的老師──佛陀和眾多比丘就在樹下休息，去供養他們吧。」這些孩子就去供養佛陀。佛陀說：「比丘若像迦葉尊者一般，天人都會喜愛，也會得到四事供養。」

[213] 離言法：anakkhāte (於未宣布)。DhA.：Anakkhāteti nibbāne.(於未宣布：於涅槃)。

[214] 上流人：uddhaṁsoto，向上流去的人，即會生於第四禪的五淨居天的阿那含聖者。

[215] 有一次，難提耶(Nandiyo)優婆塞聽佛陀說，蓋精舍給比丘住有大利益，於是他就在波羅奈仙人墮處概一間精舍獻給佛陀。大目犍連到忉利天時，見到天上有一間難提耶的天宮。《天宮事》(Vv.PTS:#862.)︰「在波羅奈，有名為難提耶的優婆塞，不慳貪，慷慨的施主。在人群如太陽輝耀，住在天宮者即此是此人。」

[216] 縛：saṁyajanaṁ，結，一共有十個結。akiñcanaṁ「無煩惱」即是無貪.瞋.痴。

[217] 名.色：nāma-rūpa，精神(心識)和物質，即身心。

[218] 住在阿拉維的比丘(Āḷaviko bhikkhu)準備蓋房子，砍伐一些樹木，砍斷樹神的幼孩的手臂，女神原想報復，殺比丘，後來息怒，去見佛陀。佛陀讚嘆她息怒，並告誡比丘不要砍樹。

[219] 優陀拉(Uttarā)優婆夷嫁給沒有佛教信仰的富裕人家，因為沒有機會供養佛陀與比丘，悶悶不樂，為了多作供養，聘用半個月女傭幫她執行妻子的責任。有一次女傭看她在笑，忘記她的身份，生起嫉妒，跟她潑一湯匙的熱油，但是她有慈心保護，而毫髮未傷。(DhA.v.223./CS:pg.2.196.ff.)

[220] 諦語：即真實語，不妄語。

[221] 佛陀在沙祇多(Sāketa)托缽被一為年老的婆羅門誤認作兒子，佛陀跟他回家，婆羅門的太太也誤認作兒子，他們相處三個月，他們都證得阿羅漢果。佛陀說在過去很多世都作他們的兒子或侄子。當他們死了，比丘問他們往生何處，佛陀說他們都證得阿羅漢果，不往生何處。

[222] 有一天夜晚，璞娜(Puṇṇā)女傭在為她的主人樁米，做到很晚才去休息。這時候，她看見達帕尊者(Dabbo Mallaputto)帶領一群聽完說法的比丘回寮。她心想他們這麼晚還沒睡眠。第二天清晨，璞娜做糕餅，打算到河邊去吃。路上，她看見佛陀正在托缽，作布施。進食後，佛陀為璞娜澄清心中的疑惑：「妳沒有睡眠，是因為妳的苦命。至於諸比丘，他們必須經常保持醒覺(jāgariyamanuyuttatāya)，不可懈怠。」

[223] 阿多羅：Atula，舍衛城一位在家居士之名。阿多羅跟他的同伴五百位居士找離婆多尊者(Revata)問法，但是離婆多尊者修習遠離獨居(paṭisallānārāmo)，不說任何法，於是他們帶著不滿的心去找舍利弗尊者，舍利弗尊者為他們說阿毘達摩，他們覺得太深。又去找阿難尊者，阿難尊者只作簡單的開示。之後，他們一群人請世尊說法。227-230偈為世尊跟阿多羅居士及他的同伴所作的開示，聽法後，他們都證得須陀洹果。

[224] 非曾有.當有︰過去未曾有，未來也沒有。

[225] 閻浮金：Jambunada，來自閻浮河(Jambu)之金，品質佳。

[226] 231-234偈為世尊跟六位穿著木屐的比丘說的法。六位穿著木屐、拿著木杖的比丘在石板上走動，而製造了噪音。世尊告誡比丘應控制自己的言行舉止。此後，世尊告誡比丘不要穿木屐。

[227] 旅途資糧：pātheyyam道路資糧。DhpA.︰「道路資糧︰好像是旅客的米等道路資糧，對正要往他世者來說，則是沒有善的道路資糧之意。」

[228] 自造安全洲︰karohi dīpamattano，你應該做自己的洲。「做自己的洲」是指善業。S.1.32./I,18.︰“Puññāni paralokasmiṁ, patiṭṭhā honti pāṇinan”ti. (諸功德在後世，有息者立足處。)

[229] 諸天之聖境︰Dibbaṁ ariyabhūmiṁ，指色界天的淨居天(suddhāvāsa, m.)。只有阿那含才能投生。DhpA.︰「諸天之聖境：如此這努力，已破壞諸染、諸垢的狀態。排瀉掉垢、穢，無穢，無污染，也就是說將圓滿五種純淨住地之意。」

[230] 舍衛城有位屠牛夫，每餐必須有咖哩牛肉飯。有一天，他前往河中沐浴，當他離家後，他的一位朋友勸他妻子把牛肉賣掉，所以當天就沒有咖哩牛肉飯。他非常生氣，就跑到後院去，割下一隻公牛的舌頭，烘焙後坐下來吃。吃飯時，但卻咬斷自己的舌頭，死於非命，並且往生到惡趣。他的妻子嚇到，便勸他的兒子離開家鄉。她的兒子就到怛剎尸羅去當金匠，結婚生子。後來，返回舍衛城。金匠的兒子們都是佛教徒，擔心父親一生中沒有做過任何的善行。有一天，他們以父親的名義供養佛陀和諸比丘。請佛陀跟他們的父親開示，佛陀說：「你老了，你的身體像枯葉，你不要沒有來世善的旅途資糧做立足處，要聰明一點，不要笨笨的。」

[231] 有一次，一位婆羅門看見一群比丘在整裝，準備去托缽。他發現到有的比丘的袈裟碰到草地上的雨露而沾濕了，他就除草。第二天，他發現有的比丘的袈裟碰地而弄髒了，他就用細砂鋪路。某日。大熱天，他發現比丘汗流浹背，他就蓋一座涼亭。下雨天，他發現還是會被雨水淋濕，就蓋一間休息的房舍。房舍蓋好時，他邀請佛陀和眾多比丘接受供養。佛陀說︰「婆羅門啊！有智慧的人一點一滴的完成善行。同時，慢慢地，但持續不斷的去除心中的煩惱。」

[232] 不誦經典是(學習的)污垢，不勤勞是房屋的污垢，懶惰是美貌的污垢，放逸是守護的污垢。

[233] 小沙利比丘(Cūḷasāri)與舍利弗尊者的同住，他懂得醫理。有一天，他看完一位病人後，他向尊者說自己醫療後，得到美食做為醫療的報酬。他請舍利弗尊者與他分享這些美味。但舍利弗尊者一言不發地離去。比丘議論紛紛去見佛陀。佛陀說︰「諸比丘！無慚者不計後果，形同烏鴉(按︰烏鴉有偷盜行為)，二十一種錯誤的謀生方式生活較快樂，具足慚者生活較苦。」台諺也有：「做惡做毒﹐騎馬轆硞；好心好行﹐無衫通穿。」

(co³ok⁴co³tok⁸\ khia⁵be²lok⁸khok⁸\ ho²sim¹ho²hing⁷\bo⁵sann¹ thang¹ ching⁷)

[234] 有一次，五位在家優婆塞到祇樹給孤獨園去持戒，他們各自守五戒中的一戒，每個人都說自己所守的戒最難做到，最難遵守。因此爭論不休，他們就向佛陀報告他們各自的見解，佛陀說：「所有戒律都難於遵守。」

[235] 年輕人提舍(Tissadahara)會蔑視他人的善行。他甚至蔑視給孤獨長者和毘舍佉布施給五十萬聖弟子(pañcannaṁ ariyasāvakakoṭīnaṁ)。他更吹噓說，他的親戚都非常富有，像大寺院接受四方來的比丘。有些比丘懷疑，就去調查，結果發現他的親戚都很貧窮，提舍所說的全不實在。

[236] 本句白話翻譯︰「沒有像貪欲的火，沒有像瞋恚的執著，沒有像愚癡的網，沒有像愛欲的河流。」說此本偈的因緣是，有一次佛陀在說法時，五位居士當中有四位沒有專心在聽。這四位沒有專心在聽的人，過去世當過蛇(聽法時打瞌睡)、地下生物(聽法時刮地)、猴子(聽法時搖樹)、星象家(聽法時看天)，因此習性猶在。

[237] 博者：satho，賭徒，註疏解釋它為捕鳥者。

[238] 格利：Kali，不利於賭客的骰子。

[239] 跋提城(Bhaddiyanagara)公羊富翁(Meṇḍakaseṭṭhi，meṇḍaka為公羊，因他曾在家中後院發現大堆等身高的金羊雕像，人們因此稱呼他公羊富翁)聽說佛陀來到跋提，就同家人前去見佛陀，在聽完佛陀的說法後，證得初果。公羊富翁告訴佛陀，在他們來時，一些外道批評佛陀，並且試圖說服他不要來。佛陀說：「優婆塞！諸有情對自己的缺點視若無睹，別人沒有缺點認為有，吹毛求疵(原文︰吹開穀物bhusaṁ viya opunantī)。」

[240] 易忿：ujjhāna，譏嫌。

[241] 法住：dhammaṭṭha，依法奉行，或說「奉法」。

[242] 六位(為一群的)比丘，總是在齋堂遊走惹事生非，在某日用過餐，什麽類型？

[243] 身見法：指心見法，自證知法，不由他而悟。

[244] 具法：具足正法與戒律。

[245] 有一天，約三十位阿蘭若比丘前來向佛陀頂禮。佛陀明白他們證得阿羅漢果的機緣已經成熟，就問他們︰「你們進來的時候，有沒有看見一位上座？」他們說︰「沒有看見。」「你們怎麼沒有看見？」「大德！我們看見一位沙彌。」「他不是沙彌，是上座吧？」「大德！他是很小的。」佛陀說：「諸比丘！他不是沙彌，而是上座。我不因為人的歲數大就稱他作上座，任何人究竟明白四聖諦，而且不傷害別人，才是上座。」

[246] 有些比丘羨慕資深比丘享受年輕比丘和沙彌的服務，他們也希望有這種待遇，請求佛陀允准他們也可以作指導，以便有這種待遇。佛陀知道他們的動機，斷然拒絕。

[247] 以知住此世：即了知地行於這(五蘊)世間。知：saṅkhāya(考量)。

[248] 智者如權衡︰智者如持秤般捨惡而取最上(varam指戒.定.慧)。

[249] 兩界：Ubho loke，兩種世間，指內.外五蘊。內五蘊指自己的五蘊；外五蘊指其他眾生的五蘊。

[250] 苦行者在接受供養後，會對布施者說些賜福的話，如：「願你們遠離危險，祝你們興旺，財源滾滾來，願你們長命百歲。」而比丘在接受供養之後，卻默默不語。佛陀證悟以後的前二十年，他們是如此。當時的人就說：「苦行者祝福我們，而敬愛的比丘卻什麼也沒說。」比丘向佛陀反應這件事，佛陀從此要比丘在接受供養後，也要說適如其分的祝福。

[251] 出家樂：nekkhamasukham出離樂。

[252] 保信想：vissāsamāpādi= vissāsamma āpādi，莫生信賴。

[253] 據說，斯里蘭卡比丘在重大事件會議長呼此句口號。

[254] 本句白話︰「所有道中，八聖道最殊勝；所有諦(真理)中，四聖諦最殊勝；所有法中，離欲法(涅槃)最殊勝；所有兩足(人類)中，具眼(佛陀)最殊勝。」

[255] 佛陀跟眾多比丘人間遊行之後，又回到舍衛城，眾多比丘回來之後都在討論沿途山勢、路況。佛陀觀察他們證得阿羅漢果的時機成熟。佛陀說︰「諸比丘！你們所談論是外在的道路，名為比丘的應該關注聖道的生起，這樣的話，才能從一切苦解脫出來。」接著佛陀說出此偈。

[256] 一切行無常：即一切有為法無常。但不包括概念法與無為法(涅槃)，概念法與無為法都不是無常或苦。

[257] 慧：指觀智，修習禪定，進而觀察微細名色法的無常或苦或無我。

[258] 本偈說一群比丘到阿蘭若去精進用功，尚未證得阿羅漢果。他去見佛陀想取得業處在繼續用功。佛陀想︰「什麼是適當的？」於是觀察到在迦葉佛時，他們曾經練習過無常相兩萬年，因此，佛陀就以一個偈頌來教導無常相。

[259] 佛陀說諸蘊有壓迫之苦(paṭipīḷanaṭṭhena dukkhā)，因此說偈。

[260] 佛陀說︰「諸蘊以無法控制之意稱為無我(avasavattanaṭṭhena anattā)。」因此說偈。

[261] 本偈說「精進持法帝沙長老」(Padhānakammikatissatthera)的因緣，舍衛城有五百位良家子出家，除了他一人留下來，其他全部到阿蘭若去禪修。經過一段時間後，他們全都證得阿羅漢果。那位未去禪修的帝沙比丘，後悔曾經浪費時光，他就下定決心，要徹夜禪修。當天晚上在經行幾萬步後，打瞌睡，他不小心在石板上滑倒，跌斷大腿骨。佛陀知道之後，說：「諸比丘！先前不知精進，現在你們有了障礙。」

[262] 三業：指身業、語業、意業。

[263] 大目犍連尊者有一次和勒叉那比丘下山時，看見一隻三伽浮他(tigāvuta, 約九公里)的豬面人身、悲慘的餓鬼。這時候，大目犍連尊者只是微笑。回到精舍時，勒叉那比丘問尊者，因何微笑？尊者才回答。佛陀在菩提場(證道的地方)，也曾親眼目睹該餓鬼，佛陀說該餓鬼的前世因緣：在迦葉佛時，這餓鬼是一位會說法的比丘。有一次，他到有兩位比丘居住的一處精舍去。停留期間，他發現當地的人歡喜聽他說法，他就想獨佔該精舍，於是分化離間這兩位比丘，使他們爭論不休，終於都離開精舍。因為這惡業，他在死後，長期遭受苦報。

[264] 瑜伽：yoga，在此指禪定。DhA.CS:pg.2.264.︰yogāti aṭṭhatiṁsāya ārammaṇesu yoniso manasikārā.(瑜伽：以三十八種所緣作為從根源作意。)

[265] 波思拉(Poṭṭhilatthera)是一位通三藏的比丘，但是尚未得禪、證果，受到佛陀的激勵之後，寧願以低姿態，在一位沙彌的指導下，證得阿羅漢果。《大莊嚴論經》(44)(T4.297.1)︰「復次，雖不入見諦，修學多聞力，諸魔不能動，應勤修學問。」可見在教中，通達經論，並非被排斥。

[266] 應伐欲稠林：Vanaṁ chindatha mā rukkhaṁ，vana，喻欲望、煩惱。

[267] 舍衛城裡有五位朋友，年老了才一起出家。他們習慣回老家去托缽，其中一位的妻子烹飪手藝很好，並且妥善照顧他們，因此他們最常去她那裡托缽。有一天，她死了。五位老比丘十分傷心。佛陀告誡：「諸比丘！你們倚賴染、瞋、癡森林，才有苦。砍掉森林，這樣就不會有苦。」

[268] 善逝：Sugato，是佛陀的名稱，善淨行的人，1.他行中道行，沒有斷見、常見或極端苦、樂行。2.他善說真、實、有利益的法。

[269] 從波羅奈(Bārāṇasī)來舍衛城賣紡織品的商人，他想把商品賣完再回去，佛陀看出來他的壽命只剩七天，阿難尊者轉告他，請他修習正念，他心生恐懼，往後七天中，都供養佛陀和諸比丘，聞法後，他證得須陀洹果。死後往生兜率天。

[270] 本則偈頌故事同114偈，吉離舍瞿曇彌(Kisāgotamī)的故事。

[271] 本則偈頌故事同113偈，波羅遮那(Paṭācārā)的故事。她死了丈夫、兩個兒子、父母、和唯一的哥哥。佛陀說偈安撫她。

[272] 毘舍離(Vesālī廣嚴城)發生了飢荒等諸災難，遭受三種災厄難：饑荒、非人與瘟疫。於是諸離車(Licchavi)為了平息災難，想到從王舍城邀請世尊來毘舍離。當時頻婆娑羅王正在服侍世尊。頻婆娑羅王同意讓世尊前往，並先行整頓道路。世尊一來到毘舍離，就在那一刻，下著傾盆大雨，把城裡沖洗乾乾淨淨。而帝釋天王便與衆神到來，由於擁有大威力的衆神降臨，多數的非人都逃跑了。世尊停在城門之處，向阿難尊者說道：「阿難！學此《寶經》，然後以缽盛水，帶著衆離車王子，在三道城牆之間繞著走地誦此經作爲保護。」阿難尊者依照指示去了，很多生病的人就恢復健康。世尊一連七天都講《寶經》，之後毘舍離就恢復正常。

[273] 舍衛城中有一位婦人養了一隻母雞。每次母雞下蛋時，這婦人就打破雞蛋，惹得母雞非常生氣，因此結下未來世冤冤相報的因緣。在佛陀出世的這一生，這婦女在某個場合，認出有個人是夜叉的化身，而且是自己累世以來的世仇。她趕緊帶著孩子，急忙逃進佛陀的住處。佛陀叫惡魔進來，告誡她們兩人：「仇恨無法平息仇恨。」仔細思量佛陀的教誨後，夜叉就歸依，受了五戒，仇恨也解開了。

[274] 應作︰應作的事，指勤修戒.定.慧。

[275] 住在跋提(Bhaddiya)的比丘對製作拖鞋有興趣，而疏忽修行。佛陀責備他們：「諸比丘！你們是為了某事(aññena kiccena指解脫)而來，但你們卻精力充沛作他事(aññasmiṁyeva kicce製造拖鞋)。」聽完佛陀的勸誡後，這群比丘就精進用功。

[276] 剎帝利族二王︰即常見(sassata-diṭṭhi)--對一些事物懷有永存的觀念，與斷見(uccheda-diṭṭhi)--對一些事物懷有偶然的觀念。

[277] 王國︰raṭṭhaṁ，即六根與六境。從臣，sānucaraṁ，即即欲望。

[278] 第五疑：veyyaggha-pañcamaṁ，第五虎，在此說「疑」，說是五蓋。DhA.CS:pg.2.284.︰「第五虎：此處是說，有害的、惡行道的老虎的虎隨行，疑蓋相似於老虎，那「第五」是第五蓋--第五虎。」

[279] 無憂：無惱亂。DhA：Anīghoti niddukkho.(無惱亂：無苦。)

[280] 某次，侏儒跋提(Lakuṇḍakabhaddiyatthera)從佛陀的附近經過，佛陀跟諸比丘說︰「他已殺父殺母，已無苦惱。」說了之後，諸比丘想︰「大師怎麼這樣說？」面面相覷後，陷入疑惑。(問︰)「大德！這怎麼說呢？」佛陀說了偈頌。

[281] 身：在此指身體的髮、毛、爪、齒、皮等三十二種成份，明白身體的不清淨，而不執著。DhA：身至念：指住念於三十二種身體的成份，或九種墳墓觀，或四界差別觀，或自己的藍遍處等色禪，或已形成的‘念’。)

[282] 出家愛樂難：DhA.：「難出家：捨棄少量或大量的財產和親戚的圈子，在教中給予出家為苦。」DhA.：「難喜樂：如此出家，不全面喜樂於努力以乞食行為生計，住於填滿無量的戒蘊，保護法隨法的行道。」

[283] 在家生活難︰DhA.：「在家難住苦：因為住家(身為在家人)，要作國王的國王差事，要作主人的主人差事；款待隨從、沙門、婆羅門；雖然這樣居家，像有破裂的水壺難以添滿的，像大海難以添滿的。所以居家有難住之苦，以這個原因說是苦。」

[284] 非儔共住苦：與不同種姓者共處是苦事；出家則無種姓之分，講究平等。

[285] 毘舍離(Vesāli)徹夜慶典，跋耆子比丘(Vajjiputtakabhikkhu, 他是金剛國的王子(Vajjiraṭṭhe rājaputto))聽到奏樂器，演奏小聲、大聲，跋耆子比丘自哀自怨說︰「我們獨住阿蘭若，猶如森林之棄木；像這樣的夜晚，有誰比我們更受罪？」。住在林中的樹神為了激勵他，說︰「你獨住蘭若，像森林棄木，眾人羨慕你；像墮地獄者，羨慕生天者。」他聽了之後，隔天去拜見佛陀提及此事。佛陀說偈鼓勵他。(DhA.v.302./CS:pg.2.289；S.9.9./I,202.；cf.《雜阿含1340經》)

[286] 財：指七聖財，信、戒、慚、愧、聞、施、慧。

[287] 本偈頌為質多長者(Cittagahapati)而說。質多長者聽聞具壽舍利子說法證得第三果之後，由於他慷慨布施，天神卻不斷地補充他的供養品。

[288] 雪山：Himavanto，即︰喜瑪拉雅山(Himalaya)。

[289] 本偈頌為世尊因給孤獨長者的女兒小善賢(Cūḷasubhaddā)的遠邀應供而說的。小善賢嫁給給孤獨長者的同門學長郁伽城(Ugganagara)的郁伽居士(Uggo郁瞿婁)的兒子，有一天小善賢向婆婆說佛陀的殊勝，婆婆急著想見佛陀，所以就允准她邀請佛陀前來供養。小善賢遙向舍衛城邀請佛陀來接受供養，隔日，佛陀和比丘們到郁伽居士家去接受供養。

[290] 單獨住長老(Ekavihāritthera伊卡非哈如長老)喜獨住，共住在一起的其他比丘批評他，但是世尊以偈讚嘆他。

[291] 佛陀的僧團日見壯大，受到敬愛、敬重、尊敬與供養。相對的，外道所受的尊敬與供養減少，於是他們找來孫陀利(Sundarī)，要她表現好像與佛陀私通。後來，外道顧用殺手，殺害她，把她的屍體埋在祇園精舍附近，並放出風聲孫陀利失蹤，並報告國王，經過搜查，結果在祇園精舍附近找到屍體。國王經過調查發現真兇。因此事件，佛陀了此偈。

[292] 大目犍連尊者與勒叉那尊者下山時，大目犍連尊者見到骷髏鬼，而微笑。此餓鬼原在迦葉佛時為比丘作惡多端，他們已在地獄受苦十萬年之久，現在尚有殘餘業報，感受自體之苦。(cf. Vin.Pārā.III,107.ff.；S.19.1~21.)

[293] 毘舍離(Vesāli)發生饑荒，某些比丘為了有足夠的食物，他們互相讚嘆證到上人法(聖果)，所以得到豐富的食物供養。佛陀因此制定︰若妄稱證得上人法者，犯波羅夷罪(失去比丘身份的罪)。(Pārā.III,87.ff)

[294] 纖磨(Khemaka)是美男子，給孤獨長者的侄子，多次犯邪淫，有三次被抓到，因為國王敬重給孤獨長者，所以每次譴責之後，就放過他。給孤獨長者帶纖磨去見佛陀，佛陀跟纖磨說邪淫的後果嚴重。

[295] 孤沙：Kuso，一種香茅草，其草葉有刺。

[296] 有位比丘向另一位比丘懺悔砍草(tiṇaṁ chinditvā)的惡作行為，但那位比丘不在意此事，甚至自己用雙手拔草。當佛陀告誡他時，他才明白，身為比丘，要克制身口意。

[297] 不作惡業勝︰Akataṁ(已不作) dukkaṭaṁ(惡作) seyyo(勝)。DhA.CS:pg.2.303.︰dukkaṭanti sāvajjaṁ apāyasaṁvattanikaṁ kammaṁ.(惡作︰有過失的，涉及惡趣的業。)

[298] 從前，有一位嫉妒心重的婦女，發現丈夫和女僕私通。她將該女僕手腳綁起來，割掉她的耳朵和鼻子，並且關在密室裡。然後，她陪同丈夫到祇樹給孤獨園。他們出發後不久，這女僕的來訪的親戚，進門之後，發現有機竅，找到女傭，就將她鬆綁，並帶她到給孤獨園去。她更站在群眾當中，讓大眾親眼目睹她家女主人的殘酷手段。佛陀因此說：「犯惡行，以為‘別人不知道我的惡行’，小惡都不應作，但善行可以悄悄的做。遮掩作壞事，作了會懊悔，而善行只會帶來喜悅。」

[299] 一群比丘在邊境的村落雨安居，第一個月村民很照顧他們，第二個月該村被搶劫，之後，村民因此就無法妥善照顧他們。雨安居後，當他們到祇樹給孤獨園向佛陀請安，也報告雨安居的困境。世尊因此說了此偈。

[300] 裸形外道用布遮缽(防灰塵及眾生)，卻不用布遮身。世尊因此說了此偈。

[301] 外道信徒不希望他們的孩子和佛教徒的孩子在一起，某次因緣，佛陀要這些孩子進來，講法給他們聽，後來他們的父母知道了，說「他們毀了的話」，有佛教信仰的鄰居聽到，過來跟他們談佛法，他們才開始到給孤獨園聞法，對三寶有信心。

[302] 信度駿馬為優良︰在信度河(Sindhu辛頭河﹑印度河)地方出產好馬。DhA：Sindhavāti sindhavaraṭṭhe jātā assā.(諸辛頭馬：已被生在辛頭國的諸馬。)

[303] 憍羅(Kunjara)︰一頭象之名。

[304] 摩醯提利(Māgaṇḍiyā)是優填王的三個后妃之一，當她知道佛陀來到憍賞彌之後，派惡徒加以毀謗，阿難尊者建議佛陀到別的地方去，佛陀說到別的地方也可能受人毀謗。

[305] 難到境地：agataṁ disaṁ，指涅槃。

[306] 泌液︰kaṭukapabhedano，分泌強烈的(體味)。象在發欲期，分泌體味(臭味)。

[307] 舍衛城中，有一位年老的婆羅門，他有八十萬財富，他分四十萬給四個結婚的兒子。後來，他的夫人去世了，他的兒子們勸他，把剩下的一半財產也全部分給他們，此後這老人分文不值。因為兒子媳婦不孝，老人從此流落街頭，拿著一缽一杖，前去找佛陀，佛陀就教他在大型聚會時，朗誦偈語(S.7.14./I,176.)︰「我生子歡喜，我望子成就；他們與妻謀，趕我如趕豬；孽子看我衰，叫我爸.阿爸；子如夜叉形，捨棄我而去；如無用老馬，食物被拿走；長老乃子父，他家行乞食；若比不孝子，我的拐杖好；可趕走兇牛，也可趕兇狗；暗中作前導，涉深水作基；依拐杖威力，跌倒又爬起。」佛陀說，人若妥善照顧父母，可以得到功德。佛陀也講大象財護照顧父母的故事，財護被捕後，天天思念森林裡的父母。

[308] 數入胎：指生死輪迴。貪睡又貪食則更趨向於三惡道(畜生、餓鬼、地獄)。

[309] 這是憍薩羅國波斯匿王食量過多的故事。故事與第204偈同。

[310] 憍薩羅國王的一頭大象波梨耶(Pāveyyaka)老了的時候，某次陷入泥沼，國王找馴象師來幫忙，馴象師要人奏戰鼓，波梨耶聞聲大振，脫離困境。

[311] 憍賞彌比丘，因判定有罪、無罪意見不同而起諍論。故事與第6偈同。

[312] 沙門、聖人(brahmañña婆羅門)︰指佛陀、辟支佛、阿羅漢。

[313] 佛陀住喜瑪拉雅山時，發現當地受暴君統治，心想是否有法王子可以來統治，魔波旬慫恿佛陀當國王。佛陀說此偈。

[314] 毘羅：Bīraṇa，岩蘭草、須芒草(Andropogon muricatum)。味道帶點青苔味，屬於越陳越香的精油。原產地印度稱為「Khas-khas」，所謂「鎮定之油」。它能平和心情，穩定情緒，對付緊張，壓力造成的失眠。

[315] 舍衛城的一群漁夫捕到一條漂亮的金色魚，就把它獻給國王，國王就帶著魚去見世尊。這一條魚張開嘴巴時，口臭難聞，國王問佛陀原因。佛陀說，迦葉佛時，這魚原是一名叫迦毗羅的比丘，由於嫻熟佛法，所以有好名聲，但也因此貢高，瞧不起其他比丘。迦毗羅曾教導佛法，所以具有金色魚身，但是他辱罵其他比丘和法，所以有口臭難聞。最後佛陀告誡大眾要解行並重。

[316] 三十六愛：DhA.vv.338.~343./CS:pg.2.332.︰“iti ajjhattikassūpādāya aṭṭhārasa taṇhāvicaritāni bāhirassūpādāya aṭṭhārasa taṇhāvicaritānī”ti.(內有十八愛行，外有十八愛行，這是(三十六)愛行。)。十八愛行：眼.耳.鼻.舌.身.意，各個的欲愛、有愛、無有愛(不再生存的愛)。內︰指自己。外︰指他人。

[317] 蔓蘿︰latā，藤蔓，攀緣植物。

[318] 有一次，佛陀到王舍城托缽時，見到一隻母豬，作了微笑。阿難尊者問因緣，佛陀說︰「這隻母豬在拘留孫佛(Kakusandassa Bhagavato, 這個賢劫的第一尊佛，第二尊為拘那含佛，第三尊為釋迦牟尼佛)時，住在附近的母雞，有機會聽到唱誦毘缽舍那業處的法音，死後成為一位Ubbarī公主，她有一天看到廁所的蛆蟲，生起蟲聚相(puḷavakasaññaṁ)，得到初禪，死亡後投生梵天，又經多次轉生，這一生(因為惡業)，生為豬，這是我微笑的原因。」

[319] 捨欲.喜林間︰捨俗家生活之欲，喜愛在林間，過修行生活。

[320] 一位出家又還俗的弟子，後來淪為小偷，將被處決時，因他的修持禪定，表露鎮定，被劊子手感動，劊子手向國王報告，後來被釋放，世尊知道後，說出此偈。此弟子後來又出家並證得初果。

[321] 一群比丘早上托缽時，看見拘薩羅王(Kosalarañño)押解許多位破壞份子(sandhicchedaka)、小偷(panthaghātaka)、殺手(manussaghātaka)、盜匪(cora)。回到精舍後，他們向世尊報告被捕下獄的盜賊，並問世尊有沒有比鐐銬更束縛的東西，世尊因此說出此偈。本段另譯作︰「鐵.繩以及木，或以葦之網，賢者不云縛；以心為迷醉，寶玉及珠環，繫念妻與子，賢者云強縛；牽引於此人，雖緩亦難離；無欲捨欲樂，斷此而出家。」(cf. S.3.10.Bandhana (繫縛)﹐《別譯雜阿含62經》﹐J.201.)。

[322] 離一切苦而遨遊：anapekkhino(離) sabbadukkhaṁ(一切苦) pahāya(捨)，捨離一切苦。巴利文無「遨遊」之意。

[323] 有一次，一個雜技團來王舍城表演。有一位名字叫做優迦紳那(Uggaseno)的年輕富家子在觀賞一位漂亮的女舞者的表演後，愛上她，跟她結婚。婚後，他跟著這戲團到處去，但他只做雜役。因太太的諷刺，他就訓練成為一位傑出的特技演員。後來，雜技團再度回到王舍城表演，優迦紳那出場表演。這時候佛陀透過神通，知道他了解佛法的機緣成熟了。佛陀就進入戲團表演的場地，並且運用神通使觀眾的注意力轉移到他身上，而忘了喝采。優迦紳那心裡不高興。佛陀就告誡他：「優迦紳那！有智慧的人不執著因緣和合的事物，反而精進修行，希望解脫生死輪迴。」優迦紳那就在竹竿上，立刻證得阿羅漢果。然後，他出家。佛陀說優迦紳那出生在迦葉佛的那一世，某日，他和太太布施給一位比丘，並許願：「尊者！願我們能如實知見佛法。」當時，那位阿羅漢比丘以神通觀察未來，發現他們會達成願望，就微笑一下。優迦紳那並不知情，反而輕蔑的說，這比丘像個戲子。由於他的輕浮，才會跟戲班去跑碼頭。

[324] 一為女子愛上一為比丘，比丘也迷戀她，因此日漸憔悴。佛陀告誡他，他過去世曾在怛剎尸羅國(Takkasilā,梵Takṣaśilā德叉尸羅，離波羅奈約1500公里，佛世時的文教鼎盛的城市)學習弓箭，成為神弓箭手，弓箭把女兒許配給他，有一天他殺到波羅奈(Bārāṇasī)，遇上強盜，他用五十支箭射死五十位強盜，弓箭用完了，他要他的太太拿刀給他，準備殺強盜首領，但是當他的太太一見到首領，就愛上他，於是把刀交給首領，他被首領殺死，他的太太跟首領遠走高飛，後來首領對她有疑慮，也遺棄她。這位女子，就是過去世曾讓他喪生的那位女子。

[325] nirittipadakovido為「通達詞與他句」，指四無礙解(catupaṭisambhidā)──詞義(nirutti)、義理(attha)、法 (dhamma原理)、辯才(paṭibhāna)。「字聚次第」指辯才。

[326] 眾多比丘在非時(vikāle, 過中午到隔日天亮)來竹林精舍，羅睺羅尊者(Rāhulatthera)被安排在佛陀的香室(Gandhakuṭi)門口睡覺。當時羅睺羅已經證得阿羅漢果，晚上魔波旬來恐嚇，但是他不會害怕。佛陀說︰「如此的百千個魔羅，我的兒子也不可能害怕，兒子已不發抖，無貪愛，大精進，大智慧。」大丈夫︰mahāpuriso。S.47.11.(世尊說)：「舍利弗！心解脫故，我稱之為大丈夫；心未解脫者，則不稱為大丈夫。」

[327] 佛陀成道後往鹿野苑途中，遇邪命外道優波迦(Upako)，他問佛陀，佛陀以此句回答。優波迦接著問法，佛陀就跟他開示。聽法後，優波迦不置可否，搖頭伸舌，就離開了。(DhA.CS:pg.2.350；M.26./I,171.；cf. Vin.I,p.8.)

[328] 有一次，忉利天神聚集在一起討論四個問題，但無法得到最佳的答案。最後，帝釋和他們一齊赴祇樹給孤獨園去見佛陀，向佛陀提出他們的四個問題：(1)什麼是最佳的禮物？(2)什麼是味道最好的東西？(3)什麼是最喜悅的事？(4)為什麼棄絕愛欲最卓越？(“kataraṁ dānaṁ nu kho dānesu, kataro raso rasesu, katarā rati ratīsu jeṭṭhakā, taṇhakkhayova kasmā jeṭṭhakoti vuccatī”ti?) 佛陀回答道：「(1)所有的禮物，佛法是最高尚的，(2)所有的味，法味最上味的。(3)所有的喜，法喜是最上喜的。(4)棄絕愛欲，勝過所有苦。」(“Sabbadānaṁ dhammadānaṁ jināti, Sabbarasaṁ dhammaraso jināti. Sabbaratiṁ dhammarati jināti, Taṇhakkhayo sabbadukkhaṁ jinātī”ti.)

[329] 本則為無子富翁(Aputtakaseṭṭhi)的故事。無子富翁身後無子女繼承，全部財產悉數入公庫。波斯匿王前接收富翁的財產之後，來見佛陀，報告那位富翁生前非常吝嗇，從來沒有做過一件善事，自己不捨得花錢，省吃儉用一生只穿粗布衣裳。佛陀說，那富翁前世也是一位富翁：有一天，當一位獨覺佛來到他家托缽，他叫妻子隨便佈施點食物。那富翁在路上遇見那獨覺佛，當他發現獨覺佛的缽裝得滿滿時，便開始埋怨妻子。這富翁也為了謀奪兄弟的財產殺害姪兒。由於他前世曾經佈施給獨覺佛，所以今世仍然是一位富翁，但是他佈施後又覺得後悔，所以他今世刻薄自己。他謀財害人，使他七世都在地獄裡受苦。現在雖然轉世為人，可是他不累積善業，再墮入惡趣。(cf. DhpA.v.355.，S.3.20.Aputtaka無子者(2)﹐《別譯雜阿含60經》﹐《增壹阿含23.4經》, 《佛說菩薩本行經》,T3.109.3)

[330] 安苦拉天神(Ankura)問布施差別。佛陀說，佈施時要懂得識別；只有把種子種在良田地裡讓它開花結果，才能獲得更大的福報。

[331] 五位比丘各自調伏五根的一根，他們自自己調伏的那一根最難修。佛陀說，每一根同樣都難修。

[332] 有一位比丘善於投擲石頭，能準確命中。有一天，他投擲一隻大雁鳥，該雁墮落後喪命。同伴目睹後，向佛陀報告。佛陀因此說了此偈。

[333] 提婆達多的黨羽之一瞿迦梨迦(Kokālika)因謗舍利弗與目犍連，墮紅蓮地獄。S.6.10.說瞿迦利迦向世尊說：「舍利弗、目犍連是惡欲(pāpicchā邪淫)者，是受惡欲所支配者。」因此，離去後不久，全身生瘡而死，墮紅蓮地獄。(cf. Sn.3-10.，A.10.89.，《別譯雜阿含106經》，《一卷.雜阿含5 經》，《大正No.203.《雜寶藏經》第28則「仇伽離謗舍利弗等緣」)

[334] 佛陀宣告︰「四個月後即將般涅槃。」許多凡夫比丘生悚懼心，來親近佛陀，一夥人來討論「我們該怎麼辦？」有位達摩拉瑪比丘(Dhammārāmo)依然保持正常的作息，不來佛陀的身邊。其他比丘誤解他的心意，便向佛陀報告。達摩拉瑪比丘於是恭敬地向佛陀解釋，他對佛陀最崇敬的就是在佛陀般涅槃之前，證得阿羅漢果。佛陀讚歎他：「做得好！尊敬我的比丘，應該像你一樣。只有真正法隨法行(dhammānudhammaṁ paṭipajjantāyeva)的人才是真正尊敬我的人。」(與166偈的故事同)。

[335] 佛陀一位弟子跟提婆達多的一位弟子友好，這位比丘在提婆達多謀害佛陀不成之後，還去提婆達多的精舍住幾天。有人向佛陀報告這位比丘的行徑。這位比丘辯稱他沒有接受提婆達多的教義。佛陀告誡他，即使這樣，別人也會誤會是他的同黨。

[336] The five to be cut off are the five “lower fetters”(五下分結): self-illusion, doubt, belief in rites and rituals, lust and ill-will. The five to be abandoned are the five “higher fetters”: craving for the divine realms with form, craving for the formless realms, conceit, restlessness and ignorance. Stream-enterers and Once-returners cut off the first three fetters, Non-returners the next two and Arahats the last five. The five to be cultivated are the five spiritual faculties: faith, energy, mindfulness, concentration and wisdom. The five bonds are: greed, hatred, delusion, false views and conceit.

[337] 一位「五上施者」婆羅門(Pañcaggadāyaka)很不好意思供養佛陀已吃過一部分的米飯，佛陀說︰剩飯無所謂。五上施者問佛陀如何定義「比丘」。佛陀以偈頌回答。

[338] 住於慈悲︰mettāvihārī慈住。DhpA.︰慈業處的作業，住於慈，生産第三禪、第四禪(tikacatukkajjhāne，按︰阿毘達摩的分類方式為五禪)。

[339] 舟：喻身體。水：喻念頭。

[340] 「五斷」，即五下分結：身見(sakkāyadiṭṭhi)、疑(vicikkicchā)、戒禁取見(sīlabbataparāmāsa(非正因以為因，非正道以為道的見解)、欲欲(kāmarāga五官的欲望)、瞋恚(byapada)。「五棄」，即五上分結：色界貪欲(rūparāga)、無色界貪欲(arūparāga)、慢(māna)、掉舉(uddhacca)、無明(avijjā)。「五種勤修」，即五根：信、精進、念、定與慧。。「五著」，即五種執著：貪、瞋、痴、慢、邪見。

[341] Aggregates (of existence) (khandha): the five groups of factors into which the Buddha analyzes the living being--material form, feeling, perception, mental formations, and consciousness.(佛陀分析有情為︰五蘊︰色、受、想、行、識。)

[342] 屏處：suññāgāra，空閒處或靜處。

[343] 大迦旃延尊者(Mahākaccāna)在阿盤提國(Avantijanapade)的拘盧城( Kuraraghara)附近弘法時，有一位輸屢那優婆塞(Soṇo Koṭikaṇṇo)跟他出家。輸屢那比丘出家三年後，要到竹林精舍，經過家鄉，她母親以他的名義籌備大佈施會，請他在佈施會中做開示。說法當中，有一群小偷闖入她母親的家，女僕三度來通知她的母親，但是她母親不再乎錢財被拿走，她要聽法。她母親說的話被坐在附近的首領聽到，首領以為拿走這位有智慧，且高貴的女士的錢一定會被懲罰。當輸屢那比丘說法完畢已經是破曉，小偷首領率領手下向她的母親認錯，請求原諒。這群小偷明白他們的惡行之後，就出家為比丘。

[344] 跋悉迦花：vassikā，茉莉花、夏雨花，據說此花之香勝過諸花香。

[345] 沙塔卡亞長老(Santakāyatthera)的前世是獅子。獅子獵到食物後，會休息好幾天。沙塔卡亞比丘的舉止與獅子十分相似，坐著很少移動，如果移動手腳的話，會伸懶腰(kāyavijambhitā)。其他比丘認為他的舉止怪異，就向佛陀報告，佛陀聽完他們的敘述後，說：「諸比丘！比丘的應該舉止沈著，如沙塔卡亞比丘。」

[346] 犁家長老(Naṅgalakulatthera難迦拉苦拉)是一位窮人。有一天，一位比丘看見他穿破衣服耕種，就問他是否願意出家。他答應了，他把犁和舊衣服掛在一棵樹上去出家。出家後，他對比丘的生活不滿，想還俗。每次生起這種念頭的時候，他就到那棵樹下去，並且譴責自己：「不知羞恥！你還想還俗，穿舊衣，領薪過生活啊！」這樣自責之後，他的不滿就消失了。其他比丘問他為什麼經常到那棵樹下？他告訴他們：「我去親近我的老師(ācariya)。」後來，他證得阿羅漢果，就不再去那棵樹下了。其他比丘問他：「你現在怎麼不再去找你的老師了呢？」他回答說：「我以前去找老師，是因為有需要，但現在已經不需要了！」比丘們就向佛陀查證，佛陀告訴他們：「難迦拉苦拉已經證得阿羅漢果了。」本則故事跟143-144偈的卑盧帝沙(Pilotikatissa)的故事雷同。

[347] 修摩拿沙彌(Sumanasāmaṇera)是阿那律陀尊者的弟子。雖然非常年輕，但由於累世以來的善業，他已經是阿羅漢了，並且具有神通力。

[348] “Holy person” is used rather than Buddharakkhita’s “holy man” as a gender neutral term. “Holy man” was used as a makeshift rendering for brahmana, intended to reproduce the ambiguity of the Indian word. Originally men of spiritual stature, by the time of the Buddha the brahmins had turned into a privileged priesthood which defined itself by means of birth and lineage rather than by genuine inner sanctity. The Buddha attempted to restore to the word brahmana its original connotation by identifying the true “holy man” as the Arahat, who merits the title through his inward purity and holiness regardless of family lineage. The contrast between the two meanings is highlighted in verses 393 and 396. Those who led a contemplative life dedicated to gaining Arahatship could also be called brahmins, as in verses 383, 389 and 390.

[349] This shore: the six sense organs; the other shore: their corresponding objects; both: I-ness and my-ness.

[350] 婆羅門：在此指聖者。

[351] 一位虔誠的婆羅門在聽佛陀說法後，非常的喜悅。以後便每天在家裡供養十六位比丘，他對每位比丘都尊稱他們為阿羅漢。那些未證阿羅漢果的比丘感到很尷尬，便不再到他的家接受供養。他來到精舍向佛陀問原因。僧眾把不敢接受被他稱為阿羅漢的事實告訴佛陀。佛陀說：「你們難道不喜歡他尊稱你們為阿羅漢嗎？」「大德！我們不喜歡。」「諸比丘！這只不過是人們感到喜悅時的表現，表現喜悅並沒有罪過。這位婆羅門對阿羅漢是無限的關愛。因此你們應該截斷欲流，追求阿羅漢境界。」

[352] 住於二法：dvayesu dhammesu，即止禪(四禪八定)、觀禪(觀名色的實相—無常、苦、無我)。

[353] 有一天，三十名比丘在外地居住的僧人來禮敬佛陀，並坐下來。舍利弗尊者觀察他們有證得阿羅漢的潛能，便去見佛陀。他在他們面前站著問佛陀：「大德！您常說的兩法，到底是哪兩法？」「那就是『止』與『觀』(samathavipassanā)。」佛陀說完偈頌之後，他們就都證得阿羅漢果。

[354] 無彼岸此岸：DhA：pāranti ajjhattikāni cha āyatanāni. Apāranti bāhirāni cha āyatanāni. Pārāpāranti tadubhayaṁ.(彼岸：自我身內的六處(眼.耳.鼻.舌.身.意)。非彼岸：外部的六處(色.聲.香.味.觸.法)。) 不著彼岸.此岸，故說無彼岸此岸。

[355] 苦：dara，亦作「怖畏」。

[356] 魔王問佛陀：「世尊！您說彼岸、彼岸(pāraṁ pāranti)。彼岸是什麼意思？」佛陀對他說：「啊！惡魔！彼岸跟你無關。離染才能到達彼岸。」

[357] 有一位婆羅門，認為「喬答摩佛陀稱呼弟子為‘婆羅門’，那麼他是出生種姓為婆羅門，難道不這樣稱呼我？」他就前去見佛陀，並向佛陀說明他的看法。佛陀說：「婆羅門！我不會因為出生種姓，而稱呼為‘婆羅門’。只有證得最高境界的阿羅漢，我才稱他為‘婆羅門’。」

[358] 某年的七月的自恣日(月圓日)，在鹿母講堂(Migāramātupāsāde)，波斯匿王一身盛裝，前來向佛陀問訊。當時，坐在大眾邊緣的迦留陀夷長老(Kāḷudāyitthero)也正入深定中，發出金黃色光。太陽正在下山，而月亮也正要出來，在天邊放光芒。阿難尊者看見佛陀身上的光輝，遠比其它的光芒更耀眼。阿難跟佛陀行禮後，說：「大德！你身上綻放出來的光輝勝過所有的光。」佛陀回答阿難：「太陽白天放光；月亮晚上放光；國王的裝飾亮麗；捨斷煩惱(khīṇāsave)的僧團，及入三摩缽地耀眼；諸佛日夜都綻放五種光輝。」

[359] 一位婆羅門出家為外道出家人，認為「喬答摩佛陀稱呼弟子為‘出家人’，我是出家人，也該稱呼我為‘出家人’。」他就前去見佛陀，並向佛陀說明他的看法。佛陀說：「我不會因為這樣的外表而稱呼他們為‘出家人’。污垢(kilesamalānaṁ)的出離者，我才稱他為‘出家人’。」

[360] 有一位婆羅門，從舍利弗尊者背後打他，舍利弗尊者連頭也不回。

[361] In the time of the Buddha, such ascetic practices as wearing matted hair and garments of hides were considered marks of holiness.

impede︰v. 妨礙，阻礙。impediment︰n. 妨礙，障礙物。

[362] 婆羅門：在此指一般的祭祀婆羅門。

[363] 舍利弗尊者每天入睡前都遙向馬勝尊者的方向禮拜，有些比丘誤會他還有舊有的婆羅門宗教行為，佛陀說︰「他不是拜四方，他禮拜引他聞法證得須陀洹果的自己的阿闍梨馬勝尊者(Assajitthera)，任何比丘都要依止阿闍梨學法，就像婆羅門拜火一樣，恭敬禮拜。」

[364] 真實：四聖諦。達摩：九出世間法。

[365] 幸福：sukhi。斯里蘭卡版作suci(清淨)。

[366] 有一位纏髮的苦行婆羅門(jaṭilabrāhmaṇa)，認為「我母我父都是出生於純婆羅門家族，喬答摩佛陀稱呼弟子為‘婆羅門’，難到不這樣稱呼我？」他就前去見佛陀，並向佛陀說明他的看法。佛陀說：「婆羅門！我不會因為任何人是婆羅門，或結髮，或者出生種姓為婆羅門，就稱呼他為‘婆羅門’。只有貫通(四聖)諦者(paṭividdhasaccameva)，我才稱他為‘婆羅門’。」

[367] 羊皮：ajina，是羊皮或羚羊皮。原作「鹿皮」，作更正。

[368] 糞掃衣：拾撿人家丟棄衣、布，洗淨、聯綴起來做僧袍。

[369] 吉離舍比丘尼(Kisāgotamī)是「持粗衣第一」者。有一次，她騰空而來向佛陀禮敬，被來親近佛陀的帝釋天王看見，帝釋天王問佛陀她是誰？佛陀說偈。

[370]「菩」者：菩(Bho喂)，是對平輩或下輩的稱呼。

[371] 皮帶(鞭)：喻瞋恚。韁(繫馬繩索)：喻愛欲。繩：喻邪見。所屬(附屬物)：潛伏煩惱(anusaya隨眠)。障礙：喻無明。

[372] 有位婆羅豆婆遮婆羅門(Bhāradvāja)，他的妻子陀然闇仁(Dhānañjanī)已證得初果。每當她打噴嚏、咳嗽或跌倒時，總是說：「皈依世尊‧阿羅漢‧無上正等正覺者。」有一天，因此，婆羅豆婆遮很生氣。於是，他生氣的說：「討厭的女人，我將和你的導師辯論，使他慘敗。」那女人說：「儘管去吧！婆羅門。我從來沒有見過在辯論中能令佛陀慘敗的人。去和他辯論吧！」那婆羅門前去找佛陀辯論。他見到佛陀時也不敬禮，就以詩偈方式提出問題：「滅何物才能過安樂的生活？滅何物才不再有苦惱？喬達摩你有何滅此物的方法？」佛陀回答：「滅瞋者過安樂的生活。滅瞋者不再有苦惱。婆羅門！瞋是裹上糖衣的毒藥。聖人讚頌滅瞋者，因為他已滅瞋，他不再有苦惱。」那婆羅門為佛陀的解說而折服，便皈依佛陀出家為比丘；不久後證得阿羅漢果。

[373] 有一次，佛陀在竹林精舍時，舍利弗和一群比丘前往那羅卡村(nālakagāme)他母親的家去托缽。他母親拿食物給舍利弗長老時，說：「你是吃剩菜剩飯的人！你拋棄所有的財富，出家做比丘，你毀了我們！」她接著拿食物給其他比丘時，也粗魯地說：「你們當我的兒子的小侍者，現在吃吧！」舍利弗長老一語不發，只是保持沉默。回精舍後，諸比丘向佛陀報告這件羞辱之事。佛陀說︰「漏盡者絕對不會生氣」(“khīṇāsavā nāma akkodhanāva hontī”ti)。

[374] 蓮華色比丘尼為人強暴後，諸比丘討論她受不受樂。佛陀說了此偈。

[375] 不僧俗混雜：DhA：asaṁsaṭṭhanti dassana-savana-samullapana-paribhoga- kāya-saṁsaggānaṁ abhāvena asaṁsaṭṭhaṁ.(未接觸：因接觸見、聽、交談、遍受用、身的消失，[是]未接觸。)

[376] 摩訶槃特長老(Mahāpanthaka)在弟弟周利槃特(Cūḷapanthaka)出家為比丘時已經是阿羅漢了。具壽周利槃特甚至在四個月內無法記住一句偈語。摩訶槃特長老因此對他說︰「你在教中無能，不如回家享受俗人的生活。離去吧！」就把他拖出精舍，關上門。有些比丘議論紛紛：「漏盡者是否仍然會發脾氣？」佛陀來了之後，說：「諸比丘！漏盡者沒有染等煩惱。我的兒子(mama puttena佛陀有時用以稱呼他的證果的弟子)是想以義理幫助、以法幫助。」周利槃特天生愚笨，因為他某一世曾作弄一名愚笨的比丘的果報。

[377] 畢陵伽婆蹉長老(Pilindavacchatthera)是阿羅漢，但是累世是婆羅門養成說話有傲慢的口氣。他叫人常用“ehi, Vasali, yāhi, Vasalī”ti(來！賤民！走開！賤民！)「賤民」古譯用「小婢」(T25.71﹑251﹑260﹑649；T27.71)

[378] 有位阿羅漢比丘撿起來一件以為別人丟棄的衣服，被主人認為是小偷。其他比丘後來問阿羅漢比丘這衣服的質料，他回答說，他不在意它，不執著它。佛陀說了此偈︰「任何長的、短的，細的、粗的，美的、醜的，在世間不拿不給予的東的，我稱他為婆羅門。」

[379] 有比丘向佛陀反應舍利弗尊者仍然執著物質。世尊說了此偈。

[380] 有比丘向佛陀反應大目犍連尊者仍然執著物質。世尊說了此偈。

[381] 本偈因離婆多長老(Revatatthera)而說。許多比丘議論紛紛︰「這沙彌得到很多供養，造很多福，他為五百比丘蓋造五百間臨時屋。」佛陀說︰「諸比丘！我的兒子(弟子)沒有福，也沒有惡；兩者都已斷了。」

[382] 一位肚臍會發光的人肯達帕(Candabha)被帶來見佛陀，想跟佛陀較量，但是跟佛陀在一起，肚臍的光就消失，一離開又會發光，他想，佛陀知道使肚臍的光消失，他要佛陀教他，佛陀勸他先出家，後來他證得阿羅漢。

[383] 這是「利得第一」的尸瓦利長老(Sīvalitthera)而說。殊帕瓦沙公主(Suppavāsā Koliyadhītā)懷孕他的時間超長，也很苦，當佛陀給她祝福之後，就順利生下來。尸瓦利過去世曾當王子，為了奪回被佔領的城池，圍城，斷水、斷炊多日，以致得到在胎中久時受苦的果報。

[384] 山卓山慕達長老(Sundarasamuddatthera)拒絕了一位妓女的勾引。佛陀以神通力放光跟他說法。

[385] 棄捨喜.不喜：DhA：ratinti pañcakāmaguṇaratiṁ. Aratinti araññavāse ukkaṇṭhitattaṁ. (喜樂：喜樂五種欲。不喜樂：在疏遠處的滯留所，未滿意的狀態。)

[386] 世間：sabbalokā(一切世間)，指貪欲等。

[387] 417-418偈因那塔其拉(Naṭakīḷa)舞者而說。他聞法後就出家，後來證得阿羅漢果，也不再喜歡跳舞了。世尊說了此偈。阿羅漢不會再跳舞，後代編的經有誤傳，如︰「時諸一切聲聞大眾(大迦葉等)，聞琴樂音不能堪耐，各從座起，放捨威儀誕貌逸樂，如小兒舞戲不能自持。」(T15.371.1)

[388] 住王舍城的婆耆舍婆羅門，他只要摸死人的骨骸，就能判斷該人究竟往生何處。有一次，他同一夥人到精舍去見佛陀，佛陀知道來意之後，吩咐一比丘準備往生地獄、畜生、人間、天界的四付骨骸，同時也準備了一位阿羅漢的骨頭。婆耆舍正確判斷前四付骨頭的主人往生處，但最後一付骨頭卻難倒他。佛陀便說：「婆耆舍！怎麼了，不知道了吧！」婆耆舍請求佛陀教導他。佛陀建議他先出家，才教導他。婆耆舍成為比丘後，佛陀教他觀想三十二種身體成分。他遵照指示，努力禪修，不久之後，就證得阿羅漢果。

[389] 前.後與中間：Yassa pure ca pacchā ca, majjhe ca，即過去、未來、現在。DhA：pureti atītesu khandhesu. Pacchāti anāgatesu khandhesu. Majjheti paccuppannesu khandhesu. (在以前：在已過去的諸蘊。在未來：在未來的諸蘊。在中間：在現在的諸蘊。)

[390] 王舍城的毘舍佉優婆塞(Visākho)有一次聞佛說法後，證得阿那含果。它回家後，告訴他的太太法授(Dhammadinnā)說，繼承我的財產，我不再管事了。他的太太拒絕，去出家，之後，證得阿羅漢果。毘舍佉問法授比丘尼須陀洹道(sotāpattimagge)的事，她回答。問其餘諸道，她不回答，她說這已超過了。請他去問佛陀。佛陀回答他說︰「我的女兒法授(mama dhītāya Dhammadinnā)已經回答得很好了。」

[391] 牛王：usabha牡牛，在此指超強無畏的人(acchambhitaṭṭhena)。

[392] 大仙︰尋求大戒蘊(mahantānaṁ sīlakkhandhādīnaṁ esitattā mahesiṁ)。

[393] 浴己︰沐浴污染，為沐浴(nhātakilesatāya nhātakaṁ)。

[394] 本偈因鴦掘摩羅長老(Aṅgulimālatthera)而說。波斯匿王與末莉王后做一次無遮大會供養，大會安排每位比丘都有一頭象遮陽，但是少了一頭馴象，以野象充當，這一頭象安排在鴦掘摩羅長老身邊，它被牽到他的身邊變成乖順，他沒有任何畏懼。

[395] 前生︰Pubbenivāsaṁ，宿命。

[396] 本偈因天福婆羅門(Devahitabrāhmaṇa)而說。某時，世尊因胃腸病(vātarogena ābādhiko, vāta m.風 + roga m.病 = 胃腸病)，吩咐優波那長老(Upavāṇatthera)向天福婆羅門化緣熱水，天福婆羅門就供養熱水與糖蜜。之後，天福婆羅門問佛陀︰「供養什麼人的功德最大？」佛陀就說此偈。S.7.13.後半段不同：「若了知宿命，見天界惡趣，達生命滅盡，圓通力牟尼；此應施施法，此施有大果，如是而供奉，如是施繁榮。」

The Dhammapada

1 - The Pairs (Dh.1-20)

〈 一、雙 品 〉

2- Heedfulness (Dh.21-32)

〈 二、不 放 逸 品 〉

3-The Mind (Dh.33-43)

〈 三、心 品 〉

4-Flower (Dh.44-59)

〈 四、 華 品 〉

5 - The Fool (Dh.60-75)

〈 五、愚 品 〉

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

〈 六、智 者 品 〉

7 - The Arahat (Dh.90-99)

〈 七、阿 羅 漢 品 〉

8 - The Thousands (Dh.100-115)

〈 八、千 品 〉

9 - Evil (Dh.116-128)

〈 九、惡 品 〉

10 - Violence (Dh.129-145)

〈 十、刀杖品 〉

11 - Old Age (Dh.146-156)

〈 十一、老 品 〉

12 - The Self (Dh.157-166)

〈 十二、自 己 品 〉

13 - The World (Dh.167-178)

〈 十三、世 品 〉

14 - The Buddha (Dh.179-196)

〈 十四、佛 陀 品 〉

15 - Happiness (Dh.197-208)

〈 十五、樂 品 〉

16 - Affection (Dh.209-220)

〈 十六、喜 愛 品 〉

17 - Anger (Dh.221-234)

〈 十七、忿 怒 品 〉

18 - Impurity (Dh.235-255)

〈 十八、垢 穢 品 〉

19 - The Just (Dh.256-272)

〈 十九、法住品 〉

20 - The Path (Dh.273-289)

〈 二十、道 品 〉

21 - Miscellaneous (Dh.290-305)

〈 二十一、雜 品 〉

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

〈 二十二、地 獄 品 〉

23 - The Elephant (Dh.320-333)

〈 二十三、象 品 〉

24 - Craving (Dh.334-359)

〈 二十四、愛 欲 品 〉

25 - The Monk (Dh.360-382)

〈 二十五、比 丘 品 〉

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

〈 二十六、婆 羅 門[350] 品 〉

〈一、雙品〉

〈二、不放逸品〉

〈三、心品〉

〈四、華品〉

〈五、愚品〉

〈六、智者品〉

〈七、阿羅漢品〉

〈八、千品〉

〈九、惡品〉

〈十、刀杖品〉

〈十一、老品〉

〈十二、自己品〉

〈十三、世品〉

〈十四、佛陀品〉

〈十五、樂品〉

〈十六、喜愛品〉

〈十七、忿怒品〉

〈十八、垢穢品〉

〈十九、法住品〉

〈二十、道品〉

〈二十一、雜品〉

〈二十二、地獄品〉

〈二十三、象品〉

〈二十四、愛欲品〉

〈二十五、比丘品〉

〈二十六、婆羅門[350] 品〉