第一 雙品
南傳法句經 第一 雙品（1～20偈）
法增比丘譯
（Dhammavaro Bhikkhu）
1、
諸法心先導，
心主心所作，
若以意惡行，
惡語惡身行，
則苦必隨彼，
如輪隨獸足。
2、
諸法心先導，
心主心所作，
若以意善行，
善語善身行，
則樂必隨彼，
如影隨身形。
（1，2兩偈合誦）
3、
他咒罵欺我，
敗我掠奪我，
若人心懷怨，
怨恨不能息。
4、
他咒罵欺我，
敗我掠奪我，
若人不懷怨，
怨恨自能息。
（3，4兩偈合誦）
5、
不能以怨恨，
止息世間怨，
唯慈能止怨，
乃不易古法。
6、
愚人*不明瞭，
人生終歸死，
彼等若明瞭，
諍論自息滅。
*愚人：Kosambi的諍論比丘。
7、
若人逐欲樂1，
不攝護根門，
飲食不節量，
懈怠不精進，
必為魔2所制，
如風倒弱樹。
1.欲樂：不淨以為淨。
2.魔：mara陰魔，業行魔，死魔，煩惱魔，天魔，這裡指煩惱。
8、
若觀身不淨1，
攝護諸根門，
飲食知節量，
正信2勤精進，
魔不能摧毀，
如風難搖石。
（7，8兩偈合誦）
1.不淨：三十二身分觀，墓墟觀。
2.正信：對三寶的信心。
9、
人若不離欲，
不守持戒律。
不見真1克己2，
不應著袈裟3。
1.真：Sacca真理。
2.克己：Dama調御，自制。
3.袈裟：kasaya，kasaya雜色衣，糞掃衣。出家眾的衣。
10、
人若離貪欲，
善守持戒律，
克己復見真，
應穿著袈裟。
（9，10兩偈合誦）
11、
執邪以為正*，
或執正為邪，
執持邪見者，
不能見真諦。
*正：Sara真實，精要無邪見具戒定慧。
12、
執正以為正，
亦知邪為邪*，
執持正見者，
彼能見真諦。
（11，12兩偈合誦）
*邪：貪欲kama，瞋恚vyapada，害vihimsa。
13、
屋蓋不遮密，
雨水必浸入，
心意不善修，
貪欲必侵入。
14、
屋蓋若遮密，
雨水不浸入，
心意善修持，
貪欲不侵入。
（13，14兩偈合誦）
15、
今世悲苦受，
來世悲苦受，
造作惡業者，
兩處悲苦受，
彼見己惡業，
故悲傷苦惱。
16、
今世喜樂受，
來世喜樂受，
造作善業者，
兩處喜樂受，
彼見己善業，
故歡欣喜悅。
（15，16兩偈合誦）
17、
今世悲苦受，
來世悲苦受，
造作惡業者，
兩處悲苦受，
念己造惡業，
心中更悲苦，
趣向惡道*時，
忍受巨大苦。
*惡道：Duggati惡趣～地獄，餓鬼，畜生，阿修羅四惡趣。
18、
今世喜樂受，
來世喜樂受，
造作善業者，
兩處喜樂受，
念己造善業，
心中更愉悅，
趣向善道時，
享受諸喜樂。
（17，18兩偈合誦）
19、
雖多誦經文*，
放逸不依法，
如牧數他牛，
不獲沙門果。
*經文：sahitam三藏經典。
20、
雖少誦經文，
遵教如法行，
息滅貪瞋癡，
正智心解脫，
不著今後世，
彼獲沙門果*。
（19，20兩偈合偈）
*沙門果：預流果，二果，三果，阿羅漢果。
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.