法句經---2

Manopubbaṅgamā, dhammā,

Manoseṭṭhā Manomayā,

Manasā ce Pasannena,

Bhāsati vā karoti vā,

tato naṃ sukhamanveti,

chāyāva anapāyinī.(PTS)

Dhamma is mind-preceded, 諸法被心所前導，

Dhamma is mind-mastered, mind-produced,

諸法被心所主導，法被心所造，

If one speaks or acts by purified mind,

如果以清淨心言行，

Thus happiness follows him, 如此，幸福快樂跟隨著他

Like the never departing shadow (follows him).

如同永不離開的影子(跟隨著)。

A. 《法句經》卷1〈9 雙要品〉：

「心為法本，心尊心使，

中心念善，即言即行，

福樂自追，如影隨形。」

(CBETA, T04, no. 210, p. 562, a15-16)

B. 諸法意先導，意主意造作；

若以清淨意，或語或行業；

是則樂隨彼，如影不離形。      (了參法師譯自巴利文)

C. Mind foreruns (all good) conditions, mind is chief, mind-made are they; if one speaks or acts with pure mind, because of that, happiness follows him, even as the shadow never leaves.

(Thera Narada 英譯，錫蘭、那羅陀長老英譯自巴利文)

D. 一切事心為前導、心為主使；由心所作成；

假使人以清淨的心，不論語言或行動，

安樂就追隨著他，如影隨形。  (淨海法師譯)

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: explained above.
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: explained above
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".

pasannena: pasanna-, Adj.: purified, clear, bright; p.p. of the verb sad- (to become bright or purified) preceded by the strengthening prefix pa-. Ins.Sg. = pasannena.

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).

sukham:(sukha-, N.n.: happiness. Nom.Sg.) = sukhaṃ(acc. 受格) .

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

chāyā: chāyā-, N.f.: shadow. Nom.Sg. = chāyā.

va, enc.: as if, like.

anapāyinī: anapāyin-, Adj.: non-departing. Possessive form of the word apāya (separation, loss) preceded by negative particle an- (not). The word apāya is derived from the verb i-, to go, preceded by the prefix apa- (away from). Nom.Sg.f. = anapāyinī.

Most of this verse is identical with DhP 1. Please, see DhP 1 for the notes on the first four lines of this verse.

We will talk about the last line, a clause chāyā va anapāyinī (like a never departing shadow). Chāyā (shadow) is in nominative case, because it is the subject of the sentence. The verb is omitted (again, the verb anveti is implied).

We talked about the enclitic va (as, like) in DhP 1, therefore we will not mention it again here.

The last word anapāyinī (never departing) is an attribute to the subject. It agrees with it in case -- it is in nominative.
Commentary:

This verse is closely related to the previous one (DhP 1). If the mind is purified, the mental phenomena it creates are also pure. Therefore, joy and happiness follow as surely as suffering and sorrow in case of a defiled mind. As we can see from these two verses, happiness and suffering depends on us entirely, on our own minds, on the thoughts that we are harboring. There is no other way to happiness then purification of mind and ultimately, in destroying all the defilement completely and reaching the highest goal, the awakenment of Nirvana.

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。

manasa ce pasannena bhasati va karoti va

第二句，Manas藉由心(工具格)，ce假如，pasannena藉由清淨(本字為『過去分詞』的『工具格』)心，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，pasannena是一個〔工具格〕的字，表示藉由清淨心而說而作，在詩偈中，主詞〔他〕被省略了。

tato nam sukham anveti chaya va anapayani.

第三句，tato 由此，nam他(受格)，sukham安樂(主格、單數、中性名詞)，anveti跟隨，chayaa影子(單數，主格，中性名詞)，vā如同，anapayani不分離的。

第三句是一個〔主詞+動詞+受詞〕的句型，sukham anveti nam安樂跟隨著他，後面以一個子句來形容動詞〔跟隨〕，〔如不分離的影子〕