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26 -TheHolyMan(Dh.383-423) 二十六、婆罗门品
 
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26 -TheHolyMan(Dh.383-423)

383. Exert yourself, O holy man1! 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 (Nibbana)!

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 shore2 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、婆罗门 3品〉

1 “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 thanby genuineinner sanctity. TheBuddha attemptedtorestore tothe 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, 389and390.

2 This shore: thesix sense organs; the other shore: their correspondingobjects; both: I-ness andmy-ness.

3 婆罗门:在此指圣者。

383勇敢断除于欲流,汝当弃欲婆罗门!若知于诸行灭尽, 汝便知无作涅槃。1

384若常住于二法2,婆罗门达彼岸;所有一切系缚, 从彼智者而灭。3

385无彼岸.此岸4,两岸悉皆无,离苦5无系缚,是谓婆罗门。6

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 aholy man. 1一位虔诚的婆罗门在听佛陀说法后,非常的喜悦。以后便每天在家里供养 十六位比丘,他对每位比丘都尊称他们为阿拉汉。那些未证阿拉汉果的比 丘感到很尴尬,便不再到他的家接受供养。他来到精舍向佛陀问原因。僧 众把不敢接受被他称为阿拉汉的事实告诉佛陀。佛陀说:「你们难道不喜 欢他尊称你们为阿拉汉吗?」「大德!我们不喜欢。」「诸比丘!这只不 过是人们感到喜悦时的表现,表现喜悦并没有罪过。这位婆罗门对阿拉汉 是无限的关爱。因此你们应该截断欲流,追求阿拉汉境界。」

2住于二法:dvayesu dhammesu,即止禅(四禅八定)、观禅(观名色的实相— 无常、苦、无我)。

3有一天,三十名比丘在外地居住的僧人来礼敬佛陀,并坐下来。舍利弗 尊者观察他们有证得阿拉汉的潜能,便去见佛陀。他在他们面前站着问 佛陀:「大德!您常说的两法,到底是哪两法?」「那就是『止』与『观』 (samathavipassana)。」佛陀说完偈颂之后,他们就都证得阿拉汉果。

4无彼岸此岸:DhA:p ppppa aaaar rrrran ananananti ajjhattikani chaayatanani. A AAAAp ppppa aaaar rrrran ananananti bahirani chaayatanani. P PPPPa aaaar rrrra aaaap ppppa aaaar rrrran ananananti tadubhayam.(彼岸:自我身内的六处(眼.耳. 鼻.舌.身.意)。非彼岸:外部的六处(色.声.香.味.触.法)。)不着彼岸.此岸, 故说无彼岸此岸。

5苦:dara,亦作「怖畏」。

6魔王问佛陀:「世尊!您说彼岸、彼岸(param paranti)。彼岸是什幺意思?」 佛陀对他说:「啊!恶魔!彼岸跟你无关。离染才能到达彼岸。」

387. The sun shines by day, the moon shines by night. The warrior shines in armour, the holy man shines in meditation. But theBuddha 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 onhim who gives way toanger.

390. Nothing is better fora holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, tothat 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.战甲,甲胄,铁铠 386彼人入禅定,安住离尘垢,所作皆已办,无诸烦恼漏,

证最高境界,是谓婆罗门。1

1有一位婆罗门,认为「乔答摩佛陀称呼弟子为‘婆罗门’,那幺他是出生

387日照昼兮月明夜,剎帝利武装辉耀,婆罗门禅定光明, 佛陀光普照昼夜。1

388弃除恶业者,是名婆罗门。行为清净者,则称为沙门, 自除垢秽者,是名出家人。2

〈389~ 390〉 389莫打婆罗门!婆罗门莫瞋,打彼者可耻,忿发耻更甚! 390婆罗门此非小益──若自喜乐制其心。随时断除于害心,

是唯得止于苦痛。3

391不以身.语.意,行作诸恶业,制此三处者,是谓婆罗门。

392. Just as a brahmin priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned theDhamma taught by the Buddha. 种姓为婆罗门,难道不这样称呼我?」他就前去见佛陀,并向佛陀说明 他的看法。佛陀说:「婆罗门!我不会因为出生种姓,而称呼为 ‘婆罗门 ’。 只有证得最高境界的阿拉汉,我才称他为 ‘婆罗门 ’。」

1某年的七月的自恣日 (月圆日 ),在鹿母讲堂 (Migaramatupasade),波斯匿 王一身盛装,前来向佛陀问讯。当时,坐在大众边缘的迦留陀夷长老 (Kaludayitthero)也正入深定中,发出金黄色光。太阳正在下山,而月亮 也正要出来,在天边放光芒。阿难尊者看见佛陀身上的光辉,远比其它 的光芒更耀眼。阿难跟佛陀行礼后,说:「大德!你身上绽放出来的光 辉胜过所有的光。」佛陀回答阿难:「太阳白天放光;月亮晚上放光; 国王的装饰亮丽;舍断烦恼 (khina save)的僧团,及入三摩钵地耀眼;诸 佛日夜都绽放五种光辉。」

2一位婆罗门出家为外道出家人,认为「乔答摩佛陀称呼弟子为 ‘出家人 ’, 我是出家人,也该称呼我为 ‘出家人’。」他就前去见佛陀,并向佛陀说 明他的看法。佛陀说:「我不会因为这样的外表而称呼他们为 ‘出家人 ’。 污垢(kilesamalanam)的出离者,我才称他为 ‘出家人 ’。」

3有一位婆罗门,从舍利弗尊者背后打他,舍利弗尊者连头也不回。

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 yourself1.

395. The personwho wears a robemade 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 cutoff all fetters, trembles no more, who has overcome all attachments and is emancipated --him do I call a holy man.

1 In the time of the Buddha, such ascetic practices as wearing matted hair and garmentsof hides were consideredmarksof holiness.

impede︰v.妨碍,阻碍。 impediment︰n.妨碍,障碍物。

392正等觉者所说法,不论从何而得闻,于彼说者应敬礼,如婆罗门1敬圣火。 2

393不因髻发与种族,亦非生为婆罗门。谁知真实及达摩3, 彼为幸福4婆罗门。5

394愚者结发髻,衣羊皮6何益?内心具欲林,形仪徒严饰!

395诸着粪扫衣7,消瘦露经脉,林中独入定,是谓婆罗门。

396所谓婆罗门,非从母胎生。如执诸烦恼,但名说「菩」者 9。 若无一切执,是谓婆罗门。

397断除一切结,彼实无恐怖,无着离系缚,是谓婆罗门。

1婆罗门:在此指一般的祭祀婆罗门。

2舍利弗尊者每天入睡前都遥向马胜尊者的方向礼拜,有些比丘误会他还 有旧有的婆罗门宗教行为,佛陀说︰「他不是拜四方,他礼拜引他闻法 证得须陀洹果的自己的阿闍梨马胜尊者 (Assajitthera),任何比丘都要依 止阿闍梨学法,就像婆罗门拜火一样,恭敬礼拜。」

3真实:四圣谛。达摩:九出世间法。 4幸福:sukhi。斯里兰卡版作 suci(清净)。 5有一位缠发的苦行婆罗门 (jatilabrahmana),认为「我母我父都是出生于纯婆罗门家族,乔答摩佛陀称呼弟子为 ‘婆罗门 ’,难到不这样称呼我?」 他就前去见佛陀,并向佛陀说明他的看法。佛陀说:「婆罗门!我不会 因为任何人是婆罗门,或结发,或者出生种姓为婆罗门,就称呼他为 ‘婆 罗门’。只有贯通 (四圣)谛者(patividdhasaccameva),我才称他为 ‘婆罗门 ’。」

6羊皮:ajina,是羊皮或羚羊皮。原作「鹿皮」,作更正。 7粪扫衣:拾捡人家丢弃衣、布,洗净、联缀起来做僧袍。 8吉离舍比丘尼 (Kisagotami)是「持粗衣第一」者。有一次,她腾空而来向佛陀礼敬,被来亲近佛陀的帝释天王看见,帝释天王问佛陀她是谁?佛陀说偈。 9「菩」者:菩(Bho喂),是对平辈或下辈的称呼。

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 aholy man.

400. He who is free fromanger, devout, virtuous, without craving, self-subdued, bears his final body --him do I call aholy man.

401. Like water on a lotus leaf or a mustard seed onthe point of a needle, he who does not cling to sensual pleasures --him do I call aholy man.

appurtenance︰n.附加物,附属物。 crossbar︰n.闩,横木。

398除皮带与缰,及断绳.所属,舍障碍1觉者,是谓婆罗门。

399能忍骂与打,而无有瞋恨,具忍力强军,是谓婆罗门。2

400无有瞋怒具德行,持戒不为诸欲润,调御得达最后身 ──我称彼为婆罗门。 3

401犹如水落于莲叶,如置芥子于针锋,不染着于爱欲者 ──我称彼为婆罗门。 4

1皮带(鞭):喻瞋恚。缰(系马绳索 ):喻爱欲。绳:喻邪见。所属(附属物 ): 潜伏烦恼 (anusaya随眠)。障碍:喻无明。

2有位婆罗豆婆遮婆罗门 (Bharadvaja),他的妻子陀然闇仁 (Dhanabjani)已 证得初果。每当她打喷嚏、咳嗽或跌倒时,总是说:「皈依世尊 .阿拉 汉.无上正等正觉者。」有一天,因此,婆罗豆婆遮很生气。于是,他 生气的说:「讨厌的女人,我将和你的导师辩论,使他惨败。」那女人 说:「尽管去吧!婆罗门。我从来没有见过在辩论中能令佛陀惨败的人。 去和他辩论吧!」那婆罗门前去找佛陀辩论。他见到佛陀时也不敬礼, 就以诗偈方式提出问题:「灭何物才能过安乐的生活?灭何物才不再有 苦恼?乔达摩你有何灭此物的方法?」佛陀回答:「灭瞋者过安乐的生 活。灭瞋者不再有苦恼。婆罗门!瞋是裹上糖衣的毒药。圣人赞颂灭瞋 者,因为他已灭瞋,他不再有苦恼。」那婆罗门为佛陀的解说而折服, 便皈依佛陀出家为比丘;不久后证得阿拉汉果。

3有一次,佛陀在竹林精舍时,舍利弗和一群比丘前往那罗卡村 (nalakagame)他母亲的家去托钵。他母亲拿食物给舍利弗长老时,说: 「你是吃剩菜剩饭的人!你抛弃所有的财富,出家做比丘,你毁了我们!」 她接着拿食物给其他比丘时,也粗鲁地说:「你们当我的儿子的小侍者, 现在吃吧!」舍利弗长老一语不发,只是保持沉默。回精舍后,诸比丘 向佛陀报告这件羞辱之事。佛陀说︰「漏尽者绝对不会生气」 (“khina sava nama akkodhanava honti”ti)。

4莲华色比丘尼为人强暴后,诸比丘讨论她受不受乐。佛陀说了此偈。

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 aholy 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 doI 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 doI 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 aholy 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 doI call a holy man.

hypocrisy︰n.伪善,虚伪。 mustard︰n.芥子。 imprecates︰v.诅咒。

402若人于此世界中,觉悟消灭其自苦,放弃重负得解脱 ──我称彼为婆罗门。

403有甚深智慧,善辨道非道,证无上境界,是谓婆罗门。

404不与俗人混,不与僧相杂1,无家无欲者,是谓婆罗门。

405一切强弱有情中,彼人尽弃于刀杖,不自杀.不教他杀 ──我称彼为婆罗门。

406于仇敌中友谊者,执杖人中温和者,执着人中无着者 ──我称彼为婆罗门。

407贪欲瞋恚并慢心,以及虚伪皆脱落,犹如芥子落针锋 ──我称彼为婆罗门。2

408不言粗恶语,说益语.实语,不触怒于人,是谓婆罗门。3

1不僧俗混杂:DhA:as asasasasa aaaam mmmms ssssa aaaaY ttttY tttth hhhhan ananananti dassana-savana-samullapana-paribhogakaya- samsagganam abhavena asamsattham.(未接触:因接触见、听、交谈、 遍受用、身的消失,[是]未接触。)

2摩诃槃特长老(Mahapanthaka)在弟弟周利槃特(Culapanthaka)出家为比丘 时已经是阿拉汉了。具寿周利槃特甚至在四个月内无法记住一句偈语。 摩诃槃特长老因此对他说︰「你在教中无能,不如回家享受俗人的生活。 离去吧!」就把他拖出精舍,关上门。有些比丘议论纷纷:「漏尽者是 否仍然会发脾气?」佛陀来了之后,说:「诸比丘!漏尽者没有染等烦 恼。我的儿子(mama puttena佛陀有时用以称呼他的证果的弟子)是想以 义理帮助、以法帮助。」周利槃特天生愚笨,因为他某一世曾作弄一名 愚笨的比丘的果报。

3毕陵伽婆蹉长老(Pilindavacchatthera)是阿拉汉,但是累世是婆罗门养成说 话有傲慢的口气。他叫人常用“ehi, Vasali, yahi, Vasali”ti(来!贱民!走 开!贱民!)「贱民」古译用「小婢」(T25.71﹑251﹑260﹑649;T27.71)

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 doI 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 aholy man.

413. He who, like themoon, 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 Nibbana --him doI call a holy man.

miry︰a.泥泞的,尽是泥的。 perilous︰a.危险的。

409于此善或恶,修短与粗细,不与而不取,是谓婆罗门。1

410对此世.他世,均无有欲望,无欲而解脱,是谓婆罗门。2

411无有贪欲者,了悟无疑惑,证得无生地,是谓婆罗门。3

412若于此世间,不着善与恶,无忧而清净,是谓婆罗门。4

413如月净无瑕,澄静而清明,灭于再生欲,是谓婆罗门。5

414超越泥泞崎岖道,并踰愚痴轮回海,得度彼岸住禅定, 无欲而又无疑惑,无着证涅槃 .寂静──我称彼为婆罗门。

6

1有位阿拉汉比丘捡起来一件以为别人丢弃的衣服,被主人认为是小偷。 其他比丘后来问阿拉汉比丘这衣服的质料,他回答说,他不在意它,不 执着它。佛陀说了此偈︰「任何长的、短的,细的、粗的,美的、丑的, 在世间不拿不给予的东的,我称他为婆罗门。」

2有比丘向佛陀反应舍利弗尊者仍然执着物质。世尊说了此偈。 3有比丘向佛陀反应大目犍连尊者仍然执着物质。世尊说了此偈。 4本偈因离婆多长老(Revatatthera)而说。许多比丘议论纷纷︰「这沙马内

拉得到很多供养,造很多福,他为五百比丘盖造五百间临时屋。」佛陀 说︰「诸比丘!我的儿子 (弟子)没有福,也没有恶;两者都已断了。」 5一位肚脐会发光的人肯达帕 (Candabha)被带来见佛陀,想跟佛陀较量, 但是跟佛陀在一起,肚脐的光就消失,一离开又会发光,他想,佛陀知 道使肚脐的光消失,他要佛陀教他,佛陀劝他先出家,后来他证得阿拉汉。

6这是「利得第一」的尸瓦利长老 (Sivalitthera)而说。殊帕瓦沙公主 (SuppavasaKoliyadhita)怀孕他的时间超长,也很苦,当佛陀给她祝福之 后,就顺利生下来。尸瓦利过去世曾当王子,为了夺回被占领的城池, 围城,断水、断炊多日,以致得到在胎中久时受苦的果报。

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 aholy 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 doI call aholy man.

419. He who, in every way, knows the death and rebirth of all beings, and is totally detached, blessed and enlightened --him doI 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,脱下。 substrata︰n.基础(pl. of substratum)。

415弃舍欲乐于此世,出家而成无家人,除灭欲乐生起者 ──我称彼为婆罗门。1

416弃舍爱欲于此世,出家而成无家人,除灭爱欲生起者 ──我称彼为婆罗门。

417远离人间缚,超越天上缚,除一切缚者,是谓婆罗门。

418弃舍喜.不喜2,清凉无烦恼,勇者胜世间3,是谓婆罗门。4

〈419~ 420〉

419若遍知一切──有情死与生,无执.善逝.佛,是谓婆罗门。

420诸天.干闼婆及人,俱不知彼之所趣,烦恼漏尽阿拉汉 ──我称彼为婆罗门。5

1山卓山慕达长老(Sundarasamuddatthera)拒绝了一位妓女的勾引。佛陀以 神通力放光跟他说法。

2弃舍喜 .不喜: DhA: r rrrrat atatatati iiiin nnnnti pabcakamagunaratim. A AAAAr rrrrat atatatati iiiin nnnnti arabbavase ukkanthitattam.(喜乐:喜乐五种欲。不喜乐:在疏远处的滞留所,未满 意的状态。)

3世间:sabbaloka(一切世间),指贪欲等。

4 417-418偈因那塔其拉(Natakila)舞者而说。他闻法后就出家,后来证得 阿拉汉果,也不再喜欢跳舞了。世尊说了此偈。阿拉汉不会再跳舞,后 代编的经有误传,如︰「时诸一切声闻大众(大迦叶等),闻琴乐音不能 堪耐,各从座起,放舍威仪诞貌逸乐,如小儿舞戏不能自持。」(T15.371.1)

5住王舍城的婆耆舍婆罗门,他只要摸死人的骨骸,就能判断该人究竟往 生何处。有一次,他同一伙人到精舍去见佛陀,佛陀知道来意之后,吩 咐一比丘准备往生地狱、畜生、人间、天界的四付骨骸,同时也准备了 一位阿拉汉的骨头。婆耆舍正确判断前四付骨头的主人往生处,但最后 一付骨头却难倒他。佛陀便说:「婆耆舍!怎幺了,不知道了吧!」婆 耆舍请求佛陀教导他。佛陀建议他先出家,才教导他。婆耆舍成为比丘

421. He who clings to nothing ofthe 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 doI call a holy man.

后,佛陀教他观想三十二种身体成分。他遵照指示,努力禅修,不久之 后,就证得阿拉汉果。

421前.后与中间1,彼无有一物,不着一物者,是谓婆罗门。2

422牛王3最尊勇猛者,大仙4无欲胜利者,浴己5无垢及觉者─ ─我称彼为婆罗门。6

423牟尼能知于前生7,并见天界及恶趣,获得除灭于再生, 业已完成无上智,一切圆满成就者──我称彼为婆罗门。8

1前.后与中间:Yassa pureca pacchaca, majjhe ca,即过去、未来、现在。 DhA:p ppppu uuuur rrrre eeeeti atitesu khandhesu. P PPPPac acacacacc cccch hhhha aaaati anagatesukhandhesu. M MMMMaj ajajajajj jjjjh hhhhe eeeeti paccuppannesukhandhesu. (在以前:在已过去的诸蕴。在未来:在未来 的诸蕴。在中间:在现在的诸蕴。)

2王舍城的毘舍佉优婆塞(Visakho)有一次闻佛说法后,证得阿那含果。它 回家后,告诉他的太太法授(Dhammadinna)说,继承我的财产,我不再 管事了。他的太太拒绝,去出家,之后,证得阿拉汉果。毘舍佉问法授 比丘尼须陀洹道(sotapattimagge)的事,她回答。问其余诸道,她不回答, 她说这已超过了。请他去问佛陀。佛陀回答他说︰「我的女儿法授(mama dhitaya Dhammadinna)已经回答得很好了。」

3牛王:usabha牡牛,在此指超强无畏的人(acchambhitatthena)。 4大仙︰寻求大戒蕴(mahantanamsilakkhandhadinam esitatta m mmmmah ahahahahe eeees ssssi iiiim mmmm)。 5浴己︰沐浴污染,为沐浴(nhatakilesataya n nnnnh hhhha aaaat ttttak akakakaka aaaam mmmm)。 6本偈因鸯掘摩罗长老(Avgulimalatthera)而说。波斯匿王与末莉王后做一

次无遮大会供养,大会安排每位比丘都有一头象遮阳,但是少了一头驯 象,以野象充当,这一头象安排在鸯掘摩罗长老身边,它被牵到他的身 边变成乖顺,他没有任何畏惧。

7前生︰Pubbenivasam,宿命。

8本偈因天福婆罗门 (Devahitabrahmana)而说。某时,世尊因胃肠病 (vatarogenaabadhiko, vata m.风 + roga m.病 =胃肠病),吩咐优波那长 老(Upavanatthera)向天福婆罗门化缘热水,天福婆罗门就供养热水与糖 蜜。之后,天福婆罗门问佛陀︰「供养什幺人的功德最大?」佛陀就说 此偈。S.7.13.后半段不同:「若了知宿命,见天界恶趣,达生命灭尽, 圆通力牟尼;此应施施法,此施有大果,如是而供奉,如是施繁荣。」

~end ~

﹝参考资料﹞

1.《法句经》英汉对照, Acharya Buddharakkhita(英译, Third Edition),了参法师 (中译),明法比库 (中文注释 ),初版,嘉义市: 嘉义新雨道场, 2001年。 2.Acharya Buddharakkhita, The Dhammapada the Buddha’s Path of Wisdom, Second BPS edition, Sri Lanka: Karunaratne & Sons Ltd., 1966.

3.了参法师 (1916-1985)译:《南传法句经》 4.廖文灿译,《巴利语法句选译》,初版,嘉义县:法雨道场, 2006年 5.Dhammapada-atthaka ﹐ Chattha Savgayana CD in 1956, edited by Dhammavassarama (嘉义法雨道场 ),2008年。(电子档) 6.《法句经故事集》达摩难陀法师着周金言译 7.《真理的宝藏》 --《法句经》 Treasury of Truth( Illustrated Dhammapada),萨拉达大法师 Singapore Buddhist Meditation Centre, 1997 8.《法句经故事集》 http://www.budaedu.org/story/dp000.php 9.《真理的宝藏》 http://ruolan.myweb.hinet.net/



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