《大智度論》卷26〈1 序品〉：「如良馬見鞭影便去，鈍驢得痛手乃行」(CBETA, T25, no. 1509, p. 252, a12)
《佛果圜悟禪師碧巖錄》卷7：【六五】舉：「外道問佛：『不問有言，不問無言。』(雖然如是，屋裏人也有些子香氣。雙劍倚空飛，賴是不問)
世尊良久。(莫謗世尊，其聲如雷，坐者立者皆動他不得)
外道讚歎云：『世尊大慈大悲，開我迷雲，令我得入。』(伶俐漢一撥便轉，盤裏明珠)
外道去後，阿難問佛：『外道有何所證，而言得入？』(不妨令入疑著，也要大家知，錮鐪著生鐵)
佛云：『如世良馬見鞭影而行。』(且道喚什麼作鞭影？打一拂子，棒頭有眼明如日，要識真金火裏看，拾得口喫飯)。」(CBETA, T48, no. 2003, p. 195, b26-c4)
這是《碧巖錄》第65則，禪宗流，各家頌古，必拈此則公案，如同「先尼外道」，禪宗提拈經論，總是丟三落四，牛頭不對馬嘴：
《雜阿含578經》：「如是我聞，一時佛在舍衛國祇樹給孤獨園。時有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。時彼天子而說偈言：
『常習慚愧心，此人時時有﹔
能遠離諸惡，如顧鞭良馬。』
爾時世尊說偈答言：
『常習慚愧心，此人實希有﹔能遠離諸惡，如顧鞭良馬。』
時彼天子復說偈言：『久見婆羅門，逮得般涅槃﹔一切怖悉過，永超世恩愛。』時彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。」
《別譯雜阿含163經》「如是我聞，一時佛在舍衛國祇樹給孤獨園。時有一天光色倍常，來詣佛所，身光顯照遍於祇洹，赫然大明。卻坐一面而說偈言：『若有賢善人，能具修慚愧﹔譬如彼良馬，不為櫳悷惡。』爾時世尊以偈答曰：『一切世間人，少能修慚愧﹔能遠離諸惡，猶彼調乘馬。』天復以偈讚言：『往昔已曾見，婆羅門涅槃﹔嫌怖久捨離，能度世間愛。』爾時此天說此偈已，歡喜還宮。」
此經漢譯共有『雜阿含578、922 經』與『別譯雜阿含163、148經』，在巴利文尼柯耶為『相應部S1.2.8經 Hiri慚愧』。此頌也是法句經143頌。
(相應部尼柯耶S1.2.8 Hiri, Bhikkhu Bodhi 英譯)
”Is there a person somewhere in the world
Who is restrained by a sense of shame?
One who draws back from blame
As a good horse does from the whip?”
在此世間是否出現具慚愧心的人？
有人遠離責難，如良馬遠離鞭子？
578 ［常習慚愧心，此人時時有﹔能遠離諸惡，如顧鞭良馬。］
［別譯］ ［若有賢善人，能具修慚愧﹔譬如彼良馬，不為櫳悷惡。］［註一］
［The Blessed One:]
”Few are those restrained by a sense of shame.
Who fare always mindful;
Few, having reached the end of suffering,
Fare evenly amidst the uneven.
在此世間只有少數具念的人，有慚愧心而調御自己，
只有少數人能究竟苦邊，平靜地遊行在不平的世間。
578 ［常習慚愧心，此人實希有﹔能遠離諸惡，如顧鞭良馬。］
［別譯］ ［一切世間人，少能修慚愧﹔能遠離諸惡，猶彼調乘馬。］［註二］
［註一］此處，菩提比丘引『覺音論師註』：［如同世間良馬知道(隨御者心意)折返或轉向，而不讓馬鞭揮打牠，比丘也應敏銳地避免羞辱，知道收攝(或折返)而不讓任何真實的傷害(genuine ground of abuse)打擊他。天子問『是否有這樣的阿羅漢存在？』世尊回答：『具慚愧心而能避免不善的狀況，此種阿羅漢非常少有。』］
『別譯雜阿含』第四句用的僻字『櫳悷(兩字的部首均為立心旁)』，應該是用來翻譯『kasa鞭子』。
［註二］巴利文：法句經143頌
Hirinisedho puriso, koci locasmim vijjati,
yo nindam apabodheti asso bhadro kasam iva.
Hirinisedha tanuya ye caranti sada sata;
antam dukkhassa papuyya caranti visame saman.
hirinisedho: hirinisedha-, Adj.: restrained by conscience. hiri-, N.f.: sense of shame, conscience. nisedha-, Adj.: restraining, holding back. Nom.Sg.m. = hirinisedho. 具慚愧心的(依字面來說是，被慚愧心調伏的)，形容詞
puriso: purisa-, N.m.: person. Nom.Sg. = puriso. 人，單數陽性名詞
koci: kinci-, Pron.: whatever. Nom.Sg.m. = koci. 有些人(someone who)，關係代名詞
lokasmim: loka-, N.m.: world. Loc.Sg. = lokasmim. 在世間，處格
vijjati, V.: exists, is found. The verb root is vid- (to find). 3.Sg.pas.in.pres. = vijjati. 存在、出現(被發現)，第三人稱單數動詞)
菩提比丘將koci關係代名詞作為kvaci疑問代名詞，因此，翻譯為：
『在此世間，是否出現具慚愧心的人？』
『覺音論師的顯揚真義』並未將此句當成疑問句解釋。在漢譯『雜阿含』與『別譯雜阿含』相對應的『經文』也未把此句當成問句。同時，Thera Narada 的英譯The Dhammapada［正聞出版社］：［(Rarely) is found in this world anyone who restrained by modesty.］因此，古義是敘述句而不是疑問句。此句譯為：『在此世間，很少出現具慚愧心的人。』
在法句經註解中，
作疑問句的有：淨海法師，Thera Thanissaro，菩提比丘。
作直述句的有：覺音論師，那羅陀長老，『漢譯雜阿含經』，『別譯雜阿含經』，了參法師(以慚自禁者，世間所罕有，彼善避羞辱，如良馬避鞭。)
yo: yad-, Rel.Pron.: that which. Nom.Sg.m. = yo. 任何人，關係代名詞whoever
nindam: ninda-, N.f.: blame, reproach. Acc.Sg. = nindam. 責備、羞辱，受格
apabodheti, V.: avoids. It is a causative of the verb root budh- (to understand) with the prefix apa- (away). 3.Sg.act.caus.pres. = apabodheti. 避免(因醒悟而遠離)，動詞，apa-bodheti離-醒悟
asso: assa-, N.m.: horse. Nom.Sg. = asso. 馬，中性單數名詞
bhadro: bhadra-, Adj.: good. Nom.Sg.m. = bhadro. 賢良的，形容詞
kasam: kasa-, N.f.: whip. Acc.Sg. = kasam. 鞭子，受格
iva: like, as (another, more often used form of this word is va). 就像，連接詞
遠離羞辱，如同良馬遠離鞭子。
tanuya (非常少的，形容詞)，ye (這樣的人，複數關係代名詞who)，caranti
(行走，第三人稱複數動詞)，sada (時常地，副詞)，sata (具念、具寂靜，具格，為『santi寂靜』的單數具格)，antam (極端，受格)，dukkhassa (苦的，屬格)，papuyya (正獲得，動名詞，『pappoti、papunati得』的動名詞)，visame (在不正的、在不如理的，處格)，saman (沙門，名詞)。
只有少數具念的人，時常地(如此)行走(有慚愧心而調御自己)，
究竟苦邊的沙門行走在不正的世間。
［註三］句型分析
This verse (143) consists of two related sentences. They are:
1) hirinisedho puriso koci lokasmim vijjati (in this world, does there exist a person restrained by conscience). The subject is the noun puriso (person, nominative singular). It has two attributes, the adjective compound hirinisedho (restrained by conscience, nominative singular) and the pronoun koci (a, some; nominative singular). The verb is vijjati (is found, exists; 3rd person, singular, passive, indicative, present tense). It has an attribute, the noun lokasmim (in the world, locative singular).
yo nindam apabodheti asso bhadro kasam iva (who avoids blame, like a good horse avoids a whip). This sentence contains two parts. The main sentence is yo nindaj apabodheti (who avoids blame). The subject is the relative pronoun yo (who, nominative singular). The verb is apabodheti (avoids, 3rd person, singular, active, causative, present tense). The object is the noun nindam (blame, accusative singular). The second part is the clause asso bhadro kasam iva (like a good horse [avoids] a whip). The subject is the noun asso (horse, nominative singular). It has an attribute, the adjective bhadro (good, nominative singular). The verb is omitted, implying the verb apabodheti from the main sentence. The object is the noun kasam (whip, accusative singular). The particle iva (like) connects the clause to the main sentence.
This verse consists of two independent sentences. They are:
1) asso yatha bhadro kasanivittho atapino sajvegino bhavatha (be like a good horse when touched by a whip - strenuous and anxious). This sentence can be further analyzed into two parts:
a) atapino sajvegino bhavatha (be strenuous and anxious). This is the main sentence. The subject is omitted, implying the second person plural pronoun. The verb is bhavatha (be, 2nd person, plural, active, imperative). There are two objects, adjectives atapino (strenuous, nominative plural) and sajvegino (anxious, nominative plural).
b) asso yatha bhadro kasanivittho (like a good horse when touched by a whip). This is a clause to the main sentence. The subject is the noun asso (horse, nominative singular) with two attributes, the adjective bhadro (good, nominative singular) and the compound kasanivittho (touched by a whip, nominative singular). The verb is omitted; the verb bhavatha from the main sentence is implied.
2) saddhaya silena ca viriyena ca samadhina dhammavinicchayena ca sampannavijjacarana patissata jahissatha dukkham idaj anappakaj (by faith, virtue, effort and concentration, by investigation of truth, by having knowledge and conduct, by being mindful abandon this big suffering). The subject is omitted, the verb implying the second person plural pronoun. It has two attributes, the adjectives sampannavijjacarana (endowed with knowledge and conduct, nominative plural) and patissata (mindful, nominative plural). The verb is jahissatha (abandon, 2nd person, plural, active, imperative). It has five attributes: saddhaya (by faith, instrumental singular), silena (by virtue, instrumental singular), viriyena (by effort, instrumental singular), samadhina (by concentration, instrumental singular) and dhammavinicchayena (by investigation of truth, instrumental singular). Three of them (silena, viriyena and dhammavinicchayena) are connected to the other ones by the conjunction ca (and). The object is the noun dukkham (suffering, accusative singular). It has two attributes, the pronoun idaj (this, accusative singular) and the adjective anappakaj (big, accusative singular).
Commentary:
The story for this verse is identical with the story for the previous one (DhP 143).
There is no reason to whip a good horse - it knows what to do and how to do it. In the same way there is no need to blame a good person, he is not acting in a way that has to be blamed.
The good horse needs only to be touched by the whip and then it knows what to do. So it is with a good person. He is "touched" by the suffering and immediately starts to make effort to escape it forever.
沒有理由去鞭打一匹良馬，良馬知道如何隨御者心意，同樣地，不需要去責備好人，因為好人知道如何行事不被責難。
良馬只要用馬鞭輕觸就知道方向與速度，一位善士也是一樣，他只要被苦觸動，立即精進尋求解脫離苦。
［註四］最後兩句的翻譯，『雜阿含』、『別譯雜阿含』、『菩提比丘的英譯』均增加了一些字，來讓譯文清晰易懂。
『雜阿含922經』如是我聞，一時佛住王舍城迦蘭陀竹園。爾時世尊告諸比丘：［世有四種良馬：有良馬駕以平乘，顧其鞭影馳駃，善能觀察御者形勢，遲速左右隨御者心﹔是名，比丘，世間良馬第一之德。復次，比丘，世間良馬不能顧影而自驚察，然以鞭杖觸其毛尾則能驚速察御者心，遲速左右﹔是名世間第二良馬。復次，比丘，若世間良馬不能顧影及觸皮毛能隨人心，而以鞭杖小侵皮肉則能驚察隨御者心，遲速左右﹔是名，比丘，第三良馬。復次，比丘，世間良馬不能顧其鞭影及觸皮毛，小侵膚肉，乃以鐵錐刺身，徹膚傷骨然後方驚，牽車著路隨御者心遲速左右﹔是名世間第四良馬。如是於正法、律有四種善男子。何等為四？謂善男子聞他聚落有男子、女人疾病困苦乃至死，聞已能生恐怖，依正思惟，如彼良馬顧影則調﹔是名第一善男子於正法、律能自調伏。復次，善男子不能聞他聚落若男、若女老、病、死苦，能生怖畏，依正思惟﹔見他聚落若男、若女老、病、死苦，則生怖畏，依正思惟，如彼良馬觸其毛尾能速調伏，隨御者心﹔是名第二善男子於正法、律能自調伏。復次，善男子不能聞、見他聚落中男子、女人老、病、死苦，生怖畏心，依正思惟﹔然見聚落、城邑有善知識及所親近老、病、死苦，則生怖畏，依正思惟，如彼良馬觸其膚肉，然後調伏，隨御者心﹔是名善男子於聖法、律而自調伏。復次，善男子不能聞、見他聚落中男子、女人及所親近老、病、死苦，生怖畏心，依正思惟，然於自身老、病、死苦能生厭怖，依正思惟，如彼良馬侵肌徹骨，然後乃調，隨御者心﹔是名第四善男子於聖法、律能自調伏。］佛說此經已，諸比丘聞佛所說，歡喜奉行。
『別譯雜阿含148經』如是我聞，一時佛在舍衛國祇樹給孤獨園。爾時世尊告諸比丘：［有四種馬賢人應乘，是世間所有。何等為四？其第一者，見舉鞭影，即便驚悚隨御者意。其第二者，鞭觸身毛，即便驚悚稱御者意。其第三者，鞭觸身肉然後乃驚，隨御者意。其第四者，鞭徹肉骨然後乃驚，稱御者意。丈夫之乘亦有四種。何等為四？其第一者，聞他聚落，若男若女，為病所惱，極為困篤，展轉欲死﹔聞是語已，於世俗法深知厭惡，以厭惡故至心修善，是名丈夫調順之乘，如見鞭影稱御者意。其第二者，見於己身聚落之中，若男、若女，有得重病遂至困篤，即便命終，睹斯事已，深生厭患﹔以厭患故，至心修善，是名丈夫調順之乘，如觸身毛稱御者意。其第三者，雖復見於己聚落中有病死者不生厭惡，見於己身，所有親族輔弼己者遇病困篤，遂至命終，然後乃能於世間法生厭惡心﹔以厭惡故，勤修善行，是名丈夫調順之乘﹔如觸毛肉稱御者意。其第四者，雖復見之，所有親族輔弼己者遇病喪亡而猶不生厭惡之心，若身自病極為困篤，受大苦惱，情甚不樂，然後乃生厭惡之心﹔以厭惡故，修諸善行，是名丈夫善調之乘，如見鞭觸肉骨隨御者意。］時諸比丘聞佛所說，歡喜奉行。
『維摩詰經集註，僧肇引師說』譬如象馬櫳悷不調，加諸楚毒、乃至徹骨，然後調伏。什曰：［馬有五種。第一見鞭影即時調伏。第二得鞭乃伏。第三以利錐刺皮乃伏。第四穿肌乃伏。第五徹骨乃伏。眾生利鈍亦有五品，第一但見他無常其心便悟。第二見知識無常其心乃悟。第三見兄弟親戚無常其心乃悟。第四見父母無常其心乃悟。第五自身無常極受苦惱，復加以苦言，然後乃悟也。
(S1.1.7) Yesam dhamma suppatividita, paravadesu na niyare,
te sambbuddha sammadanna, caranti visame saman.
了知正法的人，不會被導入別的教法﹔
完全了知的覺悟的人，寂靜地走在不和諧的世間。
144 如良馬加鞭，當奮勉懺悔。以信戒精進，以及三摩地，善分別正法，以及明行足，汝當念勿忘，消滅無窮苦。
144 如良馬受到鞭觸，更加努力與振奮。藉由信、戒、精進以及定，藉由分別正法、知行具足以及具念，能消除大苦。
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