法句經---1

法句 (Dharmapada)，支謙(《法句經》序)：「曇缽偈者，眾經之要義，曇(Dharma)之言法、缽(pada)者句也。而法句經別有數部，有九百偈、或七百偈、及五百偈，偈(Gatha)者結語，猶詩頌也，是佛見事而作，非一時言，各有本末布在諸經。」(CBETA, T04, no. 210, p. 566, b15-19)

大約在西元 228年，三國時候，位於吳國的支謙翻譯了《法句經》，他說「偈(Gatha)者結語，猶詩頌也」，這一句話相當重要。

支謙說《法句經》有「九百偈、或七百偈、及五百偈」三種版本，(現存法句經有巴利《法句經》的423偈、支謙《法句經》的728偈、北宋天息災《法句經》的924.5 偈三種)。

《法句經》的議題是：究竟是從各部經典摘取偈頌，編輯成《法句經》呢？還是《法句經》是佛陀的原始說法語句，後來被增訂解說為經典呢？

支謙〈法句經序〉說：「是後五部沙門各自鈔眾經中四句六句之偈，比次其義條別為品，於十二部經靡不斟酌，無所適名，故曰《法句》。」(CBETA, T04, no. 210, p. 566, b23-26)

《法集要頌經》：「聖尊者法救集諸佛法頌偈」(CBETA, T04, no. 213, p. 799, c4)

兩者都是傾向於支持「抄錄經典結集成《法句經》」的見解。樓主認為根本結集應該是「偈頌」，在稍後如西元前二世紀、三世紀的「五部沙門」或西元前一世紀的法救從其他經典補入部分偈頌，如果說全部《法句經》都是尊者法救所集，未免太過誇張而不符實情。

巴利《法句經》---第 1 偈

Manopubbaṅgamā, dhammā,

Manoseṭṭhā Manomayā,

Manasā ce Paduṭṭhena,

Bhāsati vā karoti vā,

tato naṃ dukkhamanveti,

cakkaṃva vahato padaṃ.(PTS)

A. 《法句經》卷1〈9 雙要品〉：

「心為法本，心尊心使，

中心念惡，即言即行，

罪苦自追，車轢于轍。」

(CBETA, T04, no. 210, p. 562, a13-14)。

B. 諸法意先導，意主意造作，

若以染污意，或語或行業，

是則苦隨彼，如輪隨獸足。(了參法師譯)

C.  Mind foreruns (all evil) conditions,

mind is chief, mind-made are they;

if one speaks or acts with wicked mind,

because of that, pain pursues him,

even as the wheel follows the hoof of the drought-ox.

（錫蘭 Ven. Narada 那羅陀尊者譯自巴利《法句經》，慧炬出版社）

D. 一切事心為前導、心為主使；由心所作成；假使人以穢惡的心，不論語言或行動，苦惱就追隨著他，如車輪隨著輓車的牛的足跡。（淨海法師譯自英文《法句經》）

《法句經故事集》(周金言譯)：有一天，盲眼的迦丘帕拉比丘前往祇樹給孤獨園向佛陀問訊，當天晚上經行時，他意外踩死一些昆蟲。第二天早上，精舍的其他比丘去找他時，發現這些昆蟲的屍體，他們認為尊者犯了戒，就向佛陀報告這件事。佛陀首先問他們是否親眼看見尊者踩死這些昆蟲，比丘們回答說沒有。佛陀就告訴比丘們：「正如你們沒有親眼看見他殺生，他也看不見這些昆蟲；再說，他沒有殺生的念頭，所以沒有犯戒。安可先生 提到...

原文pada，可譯為足，亦可譯為迹。轍即車迹。(印順語)
不過車子不一定要隨車迹走，似乎沒有如影隨形之意，而是自找的，所謂罪苦自追是也。
(原文若是獸足而不只是足的話，則舊譯有誤。)

2008年12月28日上午9:21

Onkell Wang 提到...

一直對吳譯的"車轢於轍"感到納悶。最近對巴利文發生興趣,發現原文vahato padaṃ，可譯為馱獸的足，亦可譯為載貨的車迹。所以吳譯"車轢於轍", 即"就好像車子輾過就有痕跡"這樣的譯法更為傳神。

2010年7月4日下午11:08

藏經閣外的掃葉人 提到...

Tato naṃ dukkham anveti,
cakkaṃ va vahato padaṃ.
Tato(如此) naṃ(他，指帶著汙染心的人) dukkham(痛苦) anveti(跟隨),
如此痛苦跟隨著他，
cakkaṃ(輪子) va(像) vahato(載貨者) padaṃ(腳)
就像輪子(跟隨著，動詞與上一句相同)拉車的獸腳。
在這譬喻中，「輪子」是比喻「苦」，「拉車的獸」是比喻「帶著汙染心的人」。

2010年7月4日下午11:54

Manopubbaṅgamā, dhammā,

Manoseṭṭhā Manomayā,

Manasā ce Paduṭṭhena,

Bhāsati vā karoti vā,

tato naṃ dukkhamanveti,

cakkaṃva vahato padaṃ.(PTS)

manopubbaṅgammā: manopubbaṅgamma-, Adj.: preceded by mind. Compound of

mano: manas-, N.n.: mind. The compound form: mano.
pubbaṅgamma-, Adj.: preceded. This is itself a compound of two words:
pubbaṃ. Adv.: before. The compound form: pubbaṅ.
gamma-, Adj., ger.: going. Derived from the verb gam- (to go).
Nom.Pl. = manopubbaṅgammā.

dhammā: dhamma-, N.m.: here does not mean Buddha's teaching, but should be interpreted rather as "mental phenomena". Nom.Pl. = dhammā.

manoseṭṭhā: manoseṭṭha-, Adj.: having mind as a master.

Compound of two words:
mano: mind
seṭṭha-, Adj.: best, excellent.
Thus the compound literally means "having the mind as the best".
Nom.Pl. = manoseṭṭhā.

manomayā: manomaya-, Adj.: created by mind.

Compound of two words:
mano: mind
maya-, Adj.: made of, created by, consisting of, produced by.
Nom.Pl. = manomayā.

manasā: manas-, N.n.: mind. Inst.Sg. = manasā.

ce, part.: conditional particle "if".

paduṭṭhena: paduṭṭha-, Adj.: corrupted, spoilt; p.p. of the verb dus- (to become bad or damaged) preceded by the strengthening prefix pa-. Ins.Sg. = paduṭṭhena.

bhāsati: Verb bhās-, to speak. 3.Sg.act.in.pres. = bhāsati.

vā, conj.: or.

karoti: Verb kar-, to do, to act, to perform. 3.Sg.act.in.pres. = karoti.

tato, Adv.: originally Abl.Sg. of tat- (it), literally "from that". Because of that, thence, thereupon, afterwards.

naṃ: ena-, pron. In Pali used only in Acc.Sg.m. = naṃ (him).

dukkham: (dukkha-, N.n.: suffering. Nom.Sg.) = dukkhaṃ (acc. 受格).

anveti: verb i-, to go, preceded by prefix anu- (with, along, following). 3.Sg.act.in.pres. = anveti.

cakkaṃ: cakka-, N.n.: wheel. Nom.Sg. = cakkaṃ.

va, enc.: as if, like.

vahato: vahant-, Adj.: bearing, carrying. Here N.m.: bearer, carrier. Derived (pr.p.) from the verb vah-, to carry. Gen.Sg. = vahato (屬格, 帶領者的).

padaṃ: pada-, N.n.: foot. Acc.Sg. = padaṃ.

The first word of the first sentence (manopubbaṅgammā) is a compound and forms an attribute to the subject of the sentence (the second word, dhammā). Compounds are very common in Indian languages, more so in Sanskrit, but to some extent also in Pali. The concept, which in English needs several words (preceded by mind) can be conveyed by only single word ("mind-preceded") in Pali. The whole compound is in nominative plural to agree with the subject.

The subject (dhammā) is also in nominative plural. As the verb is "to be", it is again omitted.

Next are two more attributes of the subject (manoseṭṭhā and manomayā). Again, they are both compounds ("mind-mastered" and "mind-produced") and they are also in nominative plural, as they have to agree with the subject. Here ends the first sentence of this verse.

As we can see from the second sentence, the syntax is rather free. It is especially true in the poetry, although even the prose is syntactically much more free than in other languages.

The subject is omitted in this sentence; it is the third person singular pronoun (he or she or generally "one"). The main verbs are bhāsati and karoti ("speaks" and "acts"). They are connected by two conjunctions vā (or) as is common in Pali -- in English we could use the pair "either-or". They are in the third person (denoting "one"), singular, present tense and indicative mood.

The attributes to the verbs (manasā paduṭṭhena) are in the Instrumental case. This case expresses the instrument by which the action is done. It is an answer to the question "[By] whom?" "[By] what?". They must agree with each other in case and number.

Note that the particle "ce" (if) occurs between two words of the attribute (manasā ce paduṭṭhena). Usually we would expect it at the end of the main sentence (manasā paduṭṭhena bhāsati vā karoti vā ce), but in the poetry this syntax is allowed.

Next sentence is subordinated to the main sentence. It begins with and adverb (tato; thus, therefore) linking it to the previous sentence.

The subject here is dukkha (suffering). It is in nominative singular. The main verb (anveti; follows) is in third person, singular, present tense and indicative mood.

The object is naṃ (him; meaning the one who acts or speaks with a corrupted mind). It is in accusative case.

Next is a clause cakkaṃ va vahato padaṃ (like the wheel the foot of the bearing animal). The verb is omitted (the verb anveti, follows, is implied from the previous sentence). The object padaṃ (foot) is in nominative case. Its attribute vahato (bearer's) is in genitive case. This case expresses a relation between two nouns. It can be translated by "of". It is an answer to the questions "Whose?".

Cakkaṃ (wheel) is the object in this sentence. It is in accusative case.

Again, we can note that the enclitic va (as, like) is placed just after the object. Usually we would expect this syntax: cakkaṃ vahato padaṃ va.

Commentary:

In this verse (and the following one, DhP 2) some philosophical observations are made about the nature of our mind. It says that all the mental phenomena, happiness or suffering, joy or sorrow are made by, or are the outcome of, the quality of the mind. These mental phenomena are (according to the teachings of Abhidhamma) feelings (vedanā), perception (saññā) and volitional activities (saṅkhāra). And because these phenomena are created by, or so closely related to, the mind, they are always "colored" in the same way as the mind is. If the mind (as in this verse) is corrupted, full of evil thoughts, then only suffering and sorrow awaits us as a result of this. In other words, the mind, creating these mental phenomena simply creates them "to its own image". Therefore, negative thinking always brings with it suffering and sorrow, just as the wheel follows in the path of the animal carrying the charriot. We experience suffering only because our minds are not purified, we are not awakened. To purify the mind is to get rid of suffering once and for all.

Manopubbaṅgammā dhammāManoseṭṭhā manomayā

第一句，Manopubbaṅgammā意先引導的(為『主格，複數』的『動名詞』作為『形容詞』，dhammā諸法(複數、主格、陽性的名詞)，Manoseṭṭhā以心為最佳的，manomayā被心所造的。

這是一個〔主詞+動詞(是)+形容詞〕的句型，在詩偈中，動詞〔是〕被省略了。

Manasā ce paduṭṭhena bhāsati vā karoti vā

第二句，Manas藉由心(工具格)，ce假如，padutthena藉由被污染(此字為『過去分詞』的『工具格』，bhāsati說，vā如同，karoti 所作的行為。

第二句是一個〔主詞+動詞〕的句型，他或說或作，padutthena是一個〔工具格〕的字，表示藉由污染心而說而作，在詩偈中，主詞〔他〕被省略了。

Tato naṃ dukkham anveti cakkaṃ va vahato padaṃ

第三句，Tato 由此，naṃ他(受格)，dukkham苦(主格、單數、中性名詞)，anveti跟隨，cakkaṃ輪子(單數，主格，中性名詞)， vā如同，vahato 載運物品、拖車的動物的(屬格、所有格)，padaṃ腳(單數、中性、受格)。

第三句是一個〔主詞+動詞+受詞〕的句型，dukkham anveti naṃ 痛苦跟隨著他，後面以一個子句來形容動詞〔痛苦〕，〔如車輪跟著拖車(獸)的腳〕。