One is indeed one's own lord. What other lord would there be?
With oneself well restrained, one will obtain the lord that is so hard to get.
一個人是他自己的主人，怎可能有其他主人？
自我調御，一個人就能成為難以達成的主人。
A. 支謙譯北傳〔法句經〕。
165 惡自受罪，善自受福；亦各須熟，彼不自代；習善得善，亦如種甜。
160 身不能利，安能利人？心調體正，何願不至？
25 發行不放逸，約以自調心；慧能作定明，不返冥淵中。
B. 了參法師譯 譯自巴利文。
165 惡實由己作，污染亦由己；由己不作惡，清淨亦由己；淨不淨依己，他何能淨他？
160 自為自依怙，他人何可依；自己善調御，證難得所依。
25 奮勉不放逸，克己自調御；智者自作洲，不為洪水沒。
C. Thera Narada 英譯，錫蘭、那羅陀長老英譯自巴利文
165 By oneself, indeed, is evil done; by oneself is one defiled; by oneself is evil left undone; by oneself, indeed, is one purified. Purity and impurity depend on oneself. No one purifies another.自身作惡，自身污染；自身不作惡，自身清淨；清淨與不清淨由自己造作，無人能清淨他人。
160 The self is lord of the self, for what other lord would there be? For with self well controlled one obtains a lord difficult to gain. 人是自己的歸依，別人怎能做自己的歸依？自己能調御自己，才是得到最難得的歸依。
25 By sustained effort, earnestness, discipline, and self-control let the wise man make for himself an island which no flood overwhelms. 由於精進、不放逸、戒律和克己的功夫，智者為自己建造不為洪水淹沒的沙洲。
D. 淨海法師譯
165 自身作惡，自身作穢；自身不作惡，自身清淨；清淨不清淨由自己，人不能為他人清淨。
160 自己為自己的依止，他人怎可能為依止？自己能調御自己，就是獲得難得的依止。
25 奮勵不放逸，自制有紀律； 智者不為瀑流所漂蕩，能自作洲嶼。
洲嶼：巴利文dipa，有燈、島(沙洲)兩個意思。梵文dipa為燈、燈火；dvipa為洲、島、沙洲、庇護所、避難所。漢文古譯(洲)為正確譯法。竺佛念及義淨均譯為洲渚。
《大智度論》「如《法句》中說：『神自能救神，他人安能救神？自行善智是最能自救。』」(CBETA, T25, no. 1509, p. 59, c2-4)
可見，什師將〔自己 atthā〕譯成〔神〕，並不理想，將〔調御 sudantena(well-retrained 善自行調御)〕譯成〔行善智〕，不如其他各譯的〔信〕於原文。不過此處第三四句的譯法，更接近巴利原文的型式。
mātaraṃ pitaraṃ hantvā,
rājāno dve ca khattiye,
raṭṭhaṃ sānucaraṃ hantvā,
anīgho yāti brāhmaṇo. (294)
mātaraṃ pitaraṃ hantvā,
rājāno dve ca sotthiye,
veyagghapañcamaṃ hantvā,
anīgho yāti brāhmaṇo. (295)
＝＝＝＝＝＝＝＝引文分隔線＝＝＝＝＝＝＝＝
以下引自 Devasanti 的部落格《經與註》：
http://tw.myblog.yahoo.com/devasanti-santi/article?mid=217&prev=241&next=215&l=f&fid=15
attā hi attano nātho ko hi nātho paro siyā
attanā hi sudantena nāthaṃ labhati dullabhaṃ.
自為自依怙，他人何可依？自己善調御，證難得所依。
[pali註解]
attā hi attano nātho 因為自己才是自己的避護處。當自我完全，或自我擁有善行，或到達天界或培育道，或體證道果的人，自己才能成為自己的避護處。
ko hi nātho paro siyā 其他人如何能是別人的避護處。
attanā hi sudantena 以善所調伏的自己。
nāthaṃ labhati dullabhaṃ 一個人得到難得的避護處。一個人獲得難得的支持，即是羅漢果。
1. 《法句經》卷1：「身不能利，安能利人，心調體正，何願不至」T04, 566a
2. 《法句譬喻經》卷3：「身不能利，安能利人，心調體正，何願不至」T04, 593b
3. 《法集要頌經》卷2：「自己心為師，不依他為師，自己為師者，長作真智師」T04, 788c
4. 《大智度論》卷1：「神自能救神，他人安能救，神自行善智，是最能自救。T25,59c
5. 《金剛般若波羅蜜經破取著不壞假名論》卷2：「我以己為依，詎以他為依，智者能調我，生天受安樂」」(CBETA, T25, no. 1515, p. 896, b5-6)「功德施菩薩造，唐中天竺國沙門地婆訶羅等奉詔譯」)
6.udan a.23.11
ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet
ātmanā hi sudāntena nāthaṃ labhati paṇḍitaḥ.
=======引文分隔線========
Sentence Structure:
atta hi attano natho ko hi natho paro siya
| | | | | | | | |
N.m. part. N.m. N.m. Pron.m. part. N.m. Adj.m. V.act.
Nom.Sg. | Gen.Sg. Nom.Sg. Nom.Sg. | Nom.Sg. Nom.Sg. 3.Sg.opt.
| | |_______| | | |_______| |
|________|_________| | | |____________|
|___| |_____|________________|
attana va sudantena nathaj labhati dullabhaj
| | | | | |
N.m. part. Adj.m. N.m. V.act.in. Adj.m.
Ins.Sg. | Ins.Sg. Acc.Sg. 3.Sg.pres. Acc.Sg.
|_______|_____| |________|________|
|__| | |
|_____________________|____|
|___________|
Vocabulary and Grammar:
atta: attan-, N.m.: self. Nom.Sg. = atta.
hi, part.: indeed.
attano: attan-, N.m./Pron.: self, oneself. Gen.Sg. = attano.
natho: natha-, N.m.: lord, protector. Nom.Sg. = natho.
ko: kij-, Inter.Pron.: who. Nom.Sg.m. = ko.
hi: see above.
natho: see above.
paro: para-, Adj.m.: other. Nom.Sg.m. = paro.
siya, V.: would be. The verb root is as-. 3.Sg.act.opt. = siya.
attana: attan-, N.m.: self. Ins.Sg. = attana.
va, part.: just, only.
Euphonic combination: attana + va = attana'va.
sudantena: sudanta-, Adj.: well restrained, tamed, controlled. It is a p.p. of the verb dam- (to restrain, to control, to tame) with the prefix su- (well). Ins.Sg.m. = sudantena.
nathaj: natha-, N.m.: lord, protector. Acc.Sg. = nathaj.
labhati, V.: obtains, gets. The verb root is labh-. 3.Sg.act.in.pres. = labhati.
dullabhaj: dullabha-, Adj.: hard to get, difficult to obtain. It is the word labha-, Adj.: receiving, with the prefix du(l)- (difficult, bad, hard). Acc.Sg.m. = dullabhaj.
This sentence consists of three syntactically separate sentences. They are:
1) atta hi attano natho (one is indeed one's own lord). The subject is the noun atta (one, self; nominative singular). The verb is omitted, implying the verb "to be". The object is the noun natho (lord, nominative singular) with its attribute, the noun/pronoun attano (one's own, genitive singular). The particle hi (indeed) serves mainly for metrical purposes.
2) ko hi natho paro siya (what other lord would there be?). The subject is the interrogative particle ko (who, nominative singular). The verb is siya (would be, 3rd person, singular, active, optative). The object is the noun natho (lord, nominative singular) with its attribute, the adjective paro (other). The particle hi (indeed) serves mainly for metrical purposes.
3) attana'va sudantena nathaj labhati dullabhaj (with oneself well restrained, one will obtain the lord that is so hard to get). The subject is omitted; the verb implies the third person singular pronoun. The verb is labhati (obtains, 3rd person, singular, active, indicative, present tense). It has an attribute, the noun attana (by oneself, instrumental singular). This in turn has the adjective sudantena (by well restrained, instrumental singular) as an attribute. The object is the noun nathaj (lord, accusative singular) with its attribute, the adjective dullabhaj (difficult to get, accusative singular). The particle va (just) serves mainly for metrical purposes.
Commentary:
There was a young married woman who wanted to become a nun. She got permission from her husband and entered the Order. She became a pupil of Devadatta, the Buddha's cousin. Before she became a nun, she was already pregnant but did not know about it. When she found out, she asked Devadatta what to do. He sent her back to the lay life. But the woman was not happy and went to see the Buddha. The Buddha sent for Upali, who was the master of Vinaya, rules of conduct. He further asked the king Pasenadi and the famous lay devotes, Anathapindika and Visakha to come and settle the case.
Visakha examined the young woman and told Upali that she was already pregnant when she joined the Order. Upali therefore declared that the woman was pure of any misconduct and could continue her life as a nun. Later the woman gave birth to a son. He was named Kumara Kassapa and king Pasenadi adopted him. At the age of seven, the boy became a novice and when he was eighteen, he received the full ordination. He went to the forest to practice meditation and soon attained Arahantship. He lived in the forest for twelve years and then went back to the monastery.
His mother was very attached to him and whenever she saw him she would run after him calling his name. Kumara Kassapa decided that he should help his mother to get rid of this attachment. Therefore he spoke coolly to her, "How is it possible that you, as a nun, can not cut off even the affection for your son?" The woman reflected, "I have been weeping for twelve years, waiting for my son. Now he speaks so harshly to me! Why should I be attached to him?" Then she realized danger of all attachments and very soon reached Arahanthsip.
The monks then remarked to the Buddha that if the woman had listened to Devadatta's words, neither she nor her son would have reached Arahantship. The Buddha replied with this verse, saying that in striving for the goal one must depend only on himself and not seek others to lean on.
=======引文分隔線========
2009.8.8 莫拉克颱風來襲，楠梓仙溪下游地方的小林村滅村，南部也遭受嚴重的損傷。在部分媒體與信徒的奔波之下， 達賴喇嘛於2009.9.1 第三次來訪。
(1997.3.22 達賴喇嘛應(台灣)中國佛教會邀請第一次來訪。2001.3.31 達賴喇嘛第二次來訪。這兩次都可以看見福智團體在日常法師的帶領之下，積極參與和護持相關的法會與活動)
昨天朋友寄來台灣的「財團法人達賴喇嘛西藏宗教基金會」結集的此次來訪的演講紀錄，翻閱之下，發現達賴喇嘛引用《法句經》說法，由於近期連續貼了十來篇《法句經》讀稿，順便也介紹一下此篇演講，漢傳佛教也要加油，趕緊閱讀宣講《法句經》。
信徒提問：「我在這裡祈求達賴喇嘛加持在場所有的人和眾多有情，能夠擁有如您般的慈悲心、智慧和心靈的力量，讓我們能夠利益更多的眾生。」
達賴喇嘛回答：「內心有慈悲心、關懷心是非常好的，這些心靈力量要去培養它，讓它茁壯發展。我一定會為你們祈福。但以我個人而言，我為自己的一些利益祈求佛陀給我加持，好像從未得到過。佛陀的開示是：『自己才是自己的主人，自己才是自己的依怙，所以最終還是要靠自己。』」
呵呵呵，我笑到眼淚快要掉下來了。
這位台灣的憨子弟，希望達賴加持我們，能夠讓大家利益眾生。這些表面的、不實際的客套話。達賴喇嘛說，他自己也請求佛陀加持，(讓西藏的苦難民族不要再受眾苦煎逼，)可是佛陀也從未賜與加持，(祈求一個佛陀從未給加持的人，賜與你們加持…)。
《法句經》160偈的教導是「自己為自己的依止，他人怎可能為依止？自己能調御自己，就是獲得難得的依止。」
這和《雜阿含36經》、《長阿含2經》的教導是相同的：
《雜阿含36經》卷2：「世尊告諸比丘：「住於自洲，住於自依；住於法洲，住於法依；不異洲不異依。比丘！當正觀察，住自洲自依，法洲法依，不異洲不異依。」(CBETA, T02, no. 99, p. 8, a22-25)
《長阿含2經》卷2：「阿難！當自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依。云何自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依？阿難！比丘觀內身精勤無懈，憶念不忘，除世貪憂；觀外身、觀內外身，精勤不懈，憶念不忘，除世貪憂。受、意、法觀，亦復如是。是謂，阿難！自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依。」(CBETA, T01, no. 1, p. 15, b6-13)
達賴喇嘛稱華人佛教為「師兄」，謙稱藏傳佛教為「師弟」，作「師兄」的，一定要加油喔。
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「法洲」的部分，耆那教阿含Utt. 23有段有趣的偈子可參考：
jarāmaraṇavegeṇaṃ | vujjhamāṇāṇa pāṇiṇaṃ /
dhammo dīvo paiṭhā ya | gaī saraṇam uttamaṃ ||
我當時譯作：
老與死是那沖走眾生的洪流；法就是那島嶼、堅固的地基、避難處、最殊勝的庇護所。
「法洲」的部分，耆那教阿含Utt. 23有段有趣的偈子可參考：
回覆刪除jarāmaraṇavegeṇaṃ | vujjhamāṇāṇa pāṇiṇaṃ /
dhammo dīvo paiṭhā ya | gaī saraṇam uttamaṃ ||
我當時譯作：
老與死是那沖走眾生的洪流；法就是那島嶼、堅固的地基、避難處、最殊勝的庇護所。