南傳法句經 第廿四 愛欲品（334～359偈）
〈简〉
法增比丘譯
（Dhammavaro Bhikkhu）
334、
放逸者縱欲，
增長如蔓藤，
此生他處生，
如猿覓林果。
335、
人於此世間，
頑劣欲纏縛，
諸憂苦增長，
如毗羅*得雨。
*（Birana毗羅草） 。
336、
人於此世間，
頑劣欲調服，
諸憂苦易除，
如蓮葉落露。
（335，336兩偈合誦）
337、
我今為眾說，
掘除愛欲根，
如掘毗羅草，
求取香甜根，
勿為魔屢害，
如洪淹蘆葦。
338、
伐樹不斷根，
雖斬猶再生，
祛欲不除根，
苦楚猶再生。
339、
人貪著欲樂，
三十六愛流1，
心思為欲染，
愛潮蕩癡人2。
1.（欲愛、有愛、非有愛分為六根與六塵各十二）。
2.（邪見人）。
340、
愛欲隨處流，
蔓草芽1盛長2，
見諸蔓草生，
以慧斷其根。
1.（六根）。
2.（六塵）。
341、
快樂是無常，
境生慾水長，
人迷逐欲樂，
唯得受生死。
342、
為愛欲所使，
驚兔網中馳，
煩惱*緊束縛，
長受輪迴苦。
*（貪、瞋、痴、慢、邪見）。
343、
為愛欲所使，
驚兔網中馳，
比丘求愛盡*，
應離於愛欲。
（342，343兩偈合誦）
*（涅槃）。
344、
人若捨欲林，
孤寂山林間*，
復生愛欲心，
轉馳向世間，
觀此鬆縛人，
還俗復受縛。
*（出家意）。
345、
鐵木與麻縛，
智者言非堅，
貪戀妻兒財，
是為大堅縛。
346、
智言此堅縛，
鬆軟難解脫，
無著捨愛欲，
斷棄求出離*。
*（出家） 。
347、
耽欲隨欲流，
蜘蛛自織網，
斷縛無著者，
解脫一切苦。
348、
捨過、現、未來1，
而到達彼岸2，
解脫於一切，
不再受生死。
1.（三世的五蘊）。
2.（涅槃）。
349、
邪念所困擾，
熾然求欲樂，
貪欲倍增長，
彼自作堅縛。
350、
調服諸邪思，
常住不淨觀，
正念滅貪愛，
斷除魔束縛。
351、
無畏達究竟，
愛盡無貪欲，
拔除生有*刺，
此乃最後身。
*（三有﹕欲、色、無色；指輪迴）。
352、
離欲無貪者，
通達法次第，
彼為最後身，
大智大丈夫。
353、
我調御一切，
我了知一切，
一切無染著，
一切已出離，
愛盡得解脫，
自悟誰為師？
354、
法施勝眾施，
法味勝眾味，
法喜勝眾樂，
愛盡滅眾苦。
355、
財富毀愚者，
不毀求寂者*，
愚者為財富，
自害亦害他。
*（求到彼岸）。
356、
雜草毀田地，
愛欲毀世人，
供養無欲者，
能得大果報。
357、
雜草毀田地，
瞋恚毀世人，
供養無瞋者，
能得大果報。
358、
雜草毀田地，
愚癡毀世人，
供養無癡者，
能得大果報。
359、
雜草毀田地，
貪愛毀世人，
供養無貪者，
能得大果報。
（356，357，358，359四偈合誦）
Tanhavagga: Craving
translated from the Pali by
Thanissaro Bhikkhu
334
When a person lives heedlessly, his craving grows like
a creeping vine. He runs now here & now there, as if looking for fruit: a monkey in the forest.
335-336
If this sticky,
uncouth craving overcomes you in the world, your sorrows grow
like wild grass after rain.
If, in the world,
you overcome this uncouth craving,
hard to escape, sorrows roll off you, like water beads off a lotus.
337
To all of you gathered here I say: Good fortune. Dig up craving — as when seeking
medicinal roots,
wild grass — by the root. Don't let Mara cut
you down — as a raging river,
a reed — over & over again.
338
If its root remains undamaged & strong, a tree, even if cut, will grow back. So too if latent craving is not rooted out, this suffering returns again & again.
339-340
He whose 36 streams, flowing to what is appealing,
are strong: the currents — resolves based
on passion — carry him,
of base views, away.
They flow every which way,
the streams, but the sprouted creeper stays in place. Now,
seeing that the creeper's arisen, cut through its root with discernment.
341
Loosened & oiled are the joys of a person. People, bound by enticement, looking for ease: to birth & aging they go.
342-343
Encircled with craving, people hop round & around like a rabbit caught
in a snare. Tied with fetters
& bonds they go on to suffering, again & again,
for long.
Encircled with craving, people hop round
& around like a rabbit caught in a snare. So a monk should dispel craving, should aspire to dispassion for himself.
344
Cleared of the underbrush but obsessed with the forest, set free from the forest, right back to the forest he runs. Come, see the person set free who runs right back to
the same old chains!
345-347
That's not a strong bond — so say the enlightened — the one made of iron,
of wood, or of grass. To be smitten, enthralled, with jewels & ornaments, longing for children
& wives: that's the strong bond, — so say the enlightened — one that's constraining, elastic, hard to untie. But having cut it, they — the enlightened — go forth, free of longing,
abandoning sensual ease.
Those smitten with passion fall back into a self-made stream, like a spider snared in its web. But, having cut it,
the enlightened set forth, free of longing, abandoning all suffering & stress.
348
Gone to the beyond of becoming, you let go of in front, let go of behind, let go of between. With a heart everywhere let-go, you don't come again to birth & aging.
349-350
For a person forced on by his thinking, fierce in his passion, focused on beauty, craving grows all the more. He's the one who tightens the bond.
But one who delights in the stilling of thinking, always mindful cultivating a focus on the foul: He's the one who will make an end, the one who will cut Mara's bond.
351-352
Arrived at the finish, unfrightened,
unblemished, free of craving,
he has cut away the arrows of becoming. This physical heap is his last.
Free from craving, ungrasping, astute in expression, knowing the combination
of sounds — which comes first
& which after. He's called a last-body greatly discerning great man.
353
All-conquering, all-knowing am I, with regard to all things, unadhering. All-abandoning, released in the ending
of craving: having fully known on my own, to whom should I point as
my teacher?
354
A gift of Dhamma conquers all gifts; the taste of Dhamma,
all tastes; a delight in Dhamma,
all delights; the ending of craving,
all suffering & stress.
355
Riches ruin the man weak in discernment, but not those who seek the beyond. Through craving for riches the man weak in discernment ruins himself as he would others.
356-359
Fields are spoiled by weeds; people, by passion. So what's given to those free of passion bears great fruit.
Fields are spoiled by weeds; people,
by aversion. So what's given to those free of aversion bears great fruit.
Fields are spoiled by weeds; people, by delusion. So what's given to those free of delusion bears great fruit.
Fields are spoiled by weeds; people, by longing. So what's given to those free of longing bears great fruit.