法句經---12

Having known the essence as essence, non-essential as non-essential,

真實的已知為真實，不真實的已知為不真實，

they, feeding on right thoughts, discover the essence.

增長正確的見解，他們了解真實。

sārañca sārato ñatvā,

asārañca asārato;

te sāraṃ adhigacchanti,

sammāsaṅkappagocarā.(PTS)

A. 支謙《法句經》卷1〈9 雙要品〉：

「知真為真，見偽知偽，是為正計，必得真利」

(CBETA, T04, no. 210, p. 562, b1-2)

B. 真實思真實，非真知非真；正思惟境界，彼能達真實。

  (了參法師譯 譯自巴利經文)

C. Seeing the real as real, the unreal as unreal, they who feed on right thoughts achieve the real.

(Thera Narada 英譯，錫蘭、那羅陀長老英譯自巴利文)

D. 真實認為真實，不真實認為不真實﹔是正確思想的境界，能到達真實。（淨海法師譯）

第一句 sāraṃ 為『真實』，受格應該為 sāraṃ，因為跟著ca，連音為sārañca，ca 為『而且』，sārato為副詞『真實地』，用來形容『動名詞 ñatvā，在英文為 have known已經知道』。巴利文的意思為：『真實的已知為真實，不真實的已知為不真實』，

第二句，巴利文 下半句(只是 sammāsaṅkappa-gocarā一個字)，『micchā錯誤的』更換成『sammā正確的』，saṅkappa為見解，此字的前半部是『正確的思惟』，此字的後半部gocarā指牛行走的地方，就是『牧場』的意思。全句依字面直接翻譯是『正確思惟的牧場』，意思是讓正確的思惟像牛一樣在牧場繁殖長大﹔譯為『feeding on right thoughts』，我在此暫時譯為『增長正確的思惟』。

本偈依文法來說，主詞為 te他們，動詞為 adhigacchanti了解，受詞為sāraṃ(sāra 為主格，sāraṃ為受格)真實，主幹為『他們了解真實』，其他三個片語用來形容其原因：真實的知道是真實、不真實的知道是不真實、增長正確的思惟。

在此處巴利文 sammāsaṅkappa正確的思惟，即是八正道的正思惟(正志)。

在此處巴利文 sāra實，與sacca的實、諦、真實，用字與字義也有不同。

《大方廣佛華嚴經》卷8〈10 菩薩雲集妙勝殿上說偈品〉：「於實知真實，非實知非實，善解真實際，故號為正覺。」(CBETA, T09, no. 278, p. 444, a10-11)

《大方廣佛華嚴經》卷16〈14 須彌頂上偈讚品〉：「於實見真實，非實見不實，如是究竟解，是故名為佛。」(CBETA, T10, no. 279, p. 83, b4-5)

《中論》卷3〈18 觀法品〉：

「一切實非實，亦實亦非實；
非實非非實，是名諸佛法；
自知不隨他，寂滅無戲論；
無異無分別，是則名實相。
」(CBETA, T30, no. 1564, p. 24, a5-8)

第八偈（四句分別偈）, Sarvaṃ tathyaṃ na vā tathyaṃ tathyaṃ cā 'tat yam eva ca, Nai'vā'tathyaṃ naiva tathyam etad buddhānuśāsanaṃ.（實, Tathya）。

從《法句經》的善能分別「實」與「非實」，

到龍樹《中論》的「無異無分別，是則名實相」。

「諸行無常」的流轉，有時也是無可奈何。

願解如來真實意，也是要誠心真意發願去腳踏實地走來才算數！

sārañ: sāra-, N.n.: essence, substance. Acc.Sg.: sāraṃ.
(the euphonic combination -ṃ+c- = ñc).

ca, conj.: and

sārato, Adv.: as the essence. The noun sāra- (see above) changed into an adverb by the suffix to-.

ñatvā, V.: having known. An absolutive of the verb ñā- (to know).

asārañ: asāra-, N.n.: non-essence. Negated (by the negative prefix a-) word sāra-, N.n.: essence, substance. Acc.Sg. = asāraṃ (the euphonic combination -ṃ+c- = ñc).

asārato, Adv.: as the non-essence. The word sārato (see above) negated by the negative prefix a-.

te, pron.: tad-, Pron.n.: it. Masculine form sa-. Nom.Pl. = te (they).

sāram: sāra-, N.n.: see above. Acc.Sg. = sāraṃ.

adhigacchanti, V.: discover, obtain. The verb gam- (to go) with the prefix adhi- (above, towards). 3.Pl.act.pres.in. = adhigacchanti.

sammāsaṅkappagocarā: sammāsaṅkappagocara-, N.m.: having pasture for right thoughts. A compound of:
sammāsaṅkappa-, N.m.: right thought, right intention. This can be further analyzed as:
sammā, Adv,: rightly, properly.
saṅkappa-, N.m.: thought, intention.
gocara-, N.m.: pasture, sphere. This can be further analyzed as:
go-, N.m.: cow
cara-, N.m.: going, walking. Derived from the verb car- (to walk, to roam).
Nom.Pl. of the whole compound = sammāsaṅkappagocarā.

    The subject of this sentence is te (they). It is in nominative plural. Its corresponding verb is adhigacchanti (realize, discover), in 3rd person, plural, active, indicative and present tense. The object is sāraṃ (the essence), which is in accusative singular. The subject has three attributes: sārañ ca sārato ñatvā (having known the essence as the essence), asārañ ca asārato (non-essential as non-essential) and sammāsaṅkappagocarā (feeding on right thoughts).

    First of them is sārañ ca sārato ñatvā (having known the essence as the essence). Here the verb is ñatvā (having known). It is in gerund, which is the way how to express the English "having done", "having gone" etc. The subject is omitted -it is the word te (they) from the second line (the main subject). Object is sāraṃ sārato (the essence as the essence), where sāraṃ is in accusative singular and sārato is and adverb. The conjunction ca (and) connects this attribute to the following one in a common style of Pali language (ca-ca).

    Next attribute is asārañ ca asārato (non-essential as non-essential). Here both the subject and verb are omitted. Of course, the subject is again te (they) and verb is ñatvā from the previous attribute. The word asārato is again an adverb. Asārañ (or asāraṃ without the euphonic combination) is in accusative singular. The word The conunction ca (and) forms the second part of the "ca-ca" pair mentioned in previous paragraph.

   Last of the attributes is sammāsaṅkappagocarā (feeding on right thoughts). It is a compound and it is in nominative plural, because it has to agree with the subject. Commentary:

    In contrast to DhP 11, if we really know, what is important and what is empty, if we know, where the essence lies, it is possible for us to discover it. We can take as an example the case if we want to clean the dirty floor. It will not help us to start scrubbing the table. Sure, a clean table is a nice thing, but we wanted the floor to be clean, not the table. In the same way, if we want to purify our mind, we must carefully decide and understand, how to do it, what is the correct procedure. If we know, what is essential in order to reach our goal, then we have a chance of accomplishing it. This is a "pasture for right thoughts". The right thoughts will grow and multiply -- this time only for our benefit.