南传法句经 第一 双品
南传法句经 第一 双品（1～20偈）
〈繁〉
18丶
今世喜乐受，
来世喜乐受，
造作善业者，
两处喜乐受，
念己造善业，
心中更愉悦，
趣向善道时，
享受诸喜乐。
（17，18两偈合诵）
19丶
虽多诵经文*，
放逸不依法，
如牧数他牛，
不获沙门果。
*经文：sahitam三藏经典。
20丶
虽少诵经文，
遵教如法行，
息灭贪瞋痴，
正智心解脱，
不着今後世，
彼获沙门果*。
（19，20两偈合偈）
*沙门果：预流果，二果，三果，阿罗汉果。
13丶
屋盖不遮密，
雨水必浸入，
心意不善修，
贪欲必侵入。
14丶
屋盖若遮密，
雨水不浸入，
心意善修持，
贪欲不侵入。
（13，14两偈合诵）
15丶
今世悲苦受，
来世悲苦受，
造作恶业者，
两处悲苦受，
彼见己恶业，
故悲伤苦恼。
16丶
今世喜乐受，
来世喜乐受，
造作善业者，
两处喜乐受，
彼见己善业，
故欢欣喜悦。
（15，16两偈合诵）
17丶
今世悲苦受，
来世悲苦受，
造作恶业者，
两处悲苦受，
念己造恶业，
心中更悲苦，
趣向恶道*时，
忍受巨大苦。
*恶道：Duggati恶趣～地狱，饿鬼，畜生，阿修罗四恶趣。
10丶
人若离贪欲，
善守持戒律，
克己复见真，
应穿着袈裟。
（9，10两偈合诵）
11丶
执邪以为正*，
或执正为邪，
执持邪见者，
不能见真谛。
*正：Sara真实，精要无邪见具戒定慧。
12丶
执正以为正，
亦知邪为邪*，
执持正见者，
彼能见真谛。
（11，12两偈合诵）
*邪：贪欲kama，瞋恚vyapada，害vihimsa。
7丶
若人逐欲乐1，
不摄护根门，
饮食不节量，
懈怠不精进，
必为魔2所制，
如风倒弱树。
1.欲乐：不净以为净。
2.魔：mara阴魔，业行魔，死魔，烦恼魔，天魔，这里指烦恼。
8丶
若观身不净1，
摄护诸根门，
饮食知节量，
正信2勤精进，
魔不能摧毁，
如风难摇石。
（7，8两偈合诵）
1.不净：三十二身分观，墓墟观。
2.正信：对三宝的信心。
9丶
人若不离欲，
不守持戒律。
不见真1克己2，
不应着袈裟3。
1.真：Sacca真理。
2.克己：Dama调御，自制。
3.袈裟：kasaya，kasaya杂色衣，粪扫衣。出家众的衣。
法增比丘译
（Dhammavaro Bhikkhu）
1丶
诸法心先导，
心主心所作，
若以意恶行，
恶语恶身行，
则苦必随彼，
如轮随兽足。
2丶
诸法心先导，
心主心所作，
若以意善行，
善语善身行，
则乐必随彼，
如影随身形。
（1，2两偈合诵）
3丶
他咒骂欺我，
败我掠夺我，
若人心怀怨，
怨恨不能息。
4丶
他咒骂欺我，
败我掠夺我，
若人不怀怨，
怨恨自能息。
（3，4两偈合诵）
5丶
不能以怨恨，
止息世间怨，
唯慈能止怨，
乃不易古法。
6丶
愚人*不明了，
人生终归死，
彼等若明了，
诤论自息灭。
*愚人：Kosambi的诤论比丘。
Yamakavagga: Pairs
translated from the Pali by
Thanissaro Bhikkhu
Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a corrupted heart, then suffering follows you — as the wheel of the cart, the track of the ox that pulls it.
Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a calm, bright heart, then happiness follows you, like a shadow that never leaves.
3-6
'He insulted me, hit me, beat me, robbed me' — for those who brood on this, hostility isn't stilled.
'He insulted me, hit me, beat me, robbed me' — for those who don't brood on this, hostility is stilled.
Hostilities aren't stilled through hostility, regardless. Hostilities are stilled through non-hostility: this, an unending truth.
Unlike those who don't realize that we're here on the verge of perishing, those who do: their quarrels are stilled.
7-8
One who stays focused on the beautiful, is unrestrained with the senses, knowing no moderation in food, apathetic, unenergetic: Mara overcomes him as the wind, a weak tree.
One who stays focused on the foul, is restrained with regard to the senses, knowing moderation in food, full of conviction & energy: Mara does not overcome him as the wind, a mountain of rock.
9-10
He who, depraved, devoid of truthfulness & self-control, puts on the ochre robe, doesn't deserve the ochre robe.
But he who is free of depravity endowed with truthfulness & self-control, well-established in the precepts, truly deserves the ochre robe.
11-12
Those who regard non-essence as essence and see essence as non-, don't get to the essence, ranging about in wrong resolves.
But those who know essence as essence, and non-essence as non-, get to the essence, ranging about in right resolves.
13-14
As rain seeps into an ill-thatched hut, so passion, the undeveloped mind.
As rain doesn't seep into a well-thatched hut, so passion does not, the well-developed mind.
15-18
Here he grieves he grieves hereafter. In both worlds the wrong-doer grieves. He grieves, he's afflicted, seeing the corruption of his deeds.
Here he rejoices he rejoices hereafter. In both worlds the merit-maker rejoices. He rejoices, is jubilant, seeing the purity of his deeds.
Here he's tormented he's tormented hereafter. In both worlds the wrong-doer's tormented. He's tormented at the thought, 'I've done wrong.' Having gone to a bad destination, he's tormented all the more.
Here he delights he delights hereafter. In both worlds the merit-maker delights. He delights at the thought, 'I've made merit.' Having gone to a good destination, he delights all the more.
19-20
If he recites many teachings, but — heedless man — doesn't do what they say, like a cowherd counting the cattle of others, he has no share in the contemplative life.
If he recites next to nothing but follows the Dhamma in line with the Dhamma; abandoning passion, aversion, delusion; alert, his mind well-released, not clinging either here or hereafter: he has his share in the contemplative life.