安可先生在2009年3月6日上午1:45 留言：法句經 167 頌：「莫從卑劣法，莫住於放逸，莫隨於邪見，莫增長世俗」。
與支謙譯(教學品第二，第四頌)：「正見學務增，是為世間明﹔所生福千倍，終不墮惡道。」
兩頌相當於《雜阿含788經》:『
鄙法不應近，放逸不應行﹔不應習邪見，增長於世間﹔
假使有世間，正見增上者﹔雖復百千生，終不墮惡趣。』
在巴利《法句經》找不到與第二偈相對的;
然而在支謙譯的法句經則二偈都有。
相當於第一偈及巴利本167頌者為:
《法句經》卷1〈2 教學品〉：「莫學小道，以信邪見，莫習放蕩，令增欲意。」(CBETA, T04, no. 210, p. 559, b23-24)
《法句經》卷1〈2 教學品〉：「善修法行，學誦莫犯，行道無憂，世世常安」(CBETA, T04, no. 210, p. 559, b24-25)
即是教學品第二的第六頌。
所以與雜阿含經的偈順序剛好顛倒。
附帶一提, 巴利本167,168,169頌為:
莫從卑劣法。莫住於放逸。莫隨於邪見。莫增長世俗。
奮起莫放逸！行正法善行。依正法行者，此世他世樂。
行正法善行；勿行於惡行。依正法行者，此世他世樂。
在支謙譯的法句經中, 只有169頌還留在世俗品,
167及168都被編到教學品去了.
莫學小道 以信邪見 莫習放蕩 令增欲意
善修法行 學誦莫犯 行道無憂 世世常安
(此二頌入吳譯教學品第二)
《法句經》卷1〈21 世俗品〉：「順行正道，勿隨邪業，行[16]住臥安，世世無患。」(CBETA, T04, no. 210, p. 566, a23-24)
[16]住＝法【宋】【元】【明】【聖】。
藏經閣外的掃葉人 於2009年3月6日下午1:55 提到...
安可先生，
[在支謙譯的法句經中, 只有169頌還留在世俗品,167及168都被編到教學品去了].
有意思，我倒是沒注意到這一點，這對於我所關注的品名問題，多了一項文證。
2010.10.15 關於
《雜阿含788經》:『 鄙法不應近，放逸不應行﹔不應習邪見，增長於世間；《法集要頌經》卷1〈4 放逸品〉更為接近：
「不種邪見根，不於世增惡，正見增上道，世俗智所察。
歷於百千生，終不墮地獄，修習放逸人，愚人所狎習。」(CBETA, T04, no. 213, p. 779, a17-20)
＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝
Don't practice inferior teachings; don't connect with negligence.
Don't embrace wrong beliefs; don't be attached to the world.
不從事卑劣的事，不生活在放逸中﹔
不信奉邪見，不要對此世間繫著徒。
此偈為『巴利文〔法句經〕(世俗品第十三，第167頌)：〔莫從卑劣法，莫住於放逸，莫隨於邪見，莫增長世俗。〕』與『支謙譯〔法句經〕(教學品第二，第四頌)：〔正見學務增，是為世間明﹔所生福千倍，終不墮惡道。〕』了參法師言，錫蘭注釋家以〔增長於世間〕為〔輾轉於輪迴〕之意。兩者句意大體相同，第三句出入較大。
hīnaṃ dhammaṃ na seveyya,
pamādena na saṃvase;
micchādiṭṭhiṃ na seveyya,
na siyā lokavaḍḍhano.
Sentence Structure:
hīnaṃ dhammaṃ na seveyya pamādena na saṃvase
| | | | | | |
Adj.m. N.m. neg. V.act. N.m. neg. V.act.
Acc.Sg. Acc.Sg. | 3.Sg.opt. Ins.Sg. | 3.Sg.opt.
|_________| |_____| | |______|
|______________| |__________|
micchā+diṭṭhiṃ na seveyya na siyā loka+vaḍḍhano
| | | | | | | |
Adv. N.f. neg. V.act. neg. V.act. N.m. Adj.m.
| Acc.Sg. | 3.Sg.opt. | 3.Sg.opt. | Nom.Sg.
|__________| |_____| |______| |______|
|_____________| |____________|
Vocabulary and Grammar:
hīnaṃ: hina-, Adj.: poor, inferior. It is p.p. of the verb ha- (to reject). Acc.Sg.m. = hīnaṃ.
dhammaṃ: dhamma-, N.m.: here not as the Dharma (Buddha's Teaching), but rather in a more general meaning: teaching, way. Acc.Sg. = dhammaṃ.
na, neg.: not.
seveyya, V.: associate with, practice, embrace. The verb root is sev-. 3.Sg.act.opt. = seveyya.
pamādena: pamāda-, N.m.: negligence. Ins.Sg. = pamādena.
na: see above.
saṃvase, V.: associate or connect with. The verb root is vas- (to live) with the prefix saṃ- (together). 3.Sg.act.opt. = saṃvase.
micchādiṭṭhiṃ: micchadiṭṭhi-, N.f.: wrong belief. It is a compound of:
micchā, Adv.: wrongly, badly.
diṭṭhi-, N.f.: view, belief, theory, idea. It is derived from the verb root dis- (to see).
Acc.Sg. = micchādiṭṭhiṃ.
siyā, V.: would be. The verb root is as-. 3.Sg.act.opt. = siyā.
lokavaḍḍhano: lokavaḍḍhana-, Adj.: indulgence in the world, attachment to the world. It is a compound of:
loka-, N.m.: world.
vaḍḍhana-, N.n.: indulgence, attachment. The verb root is vaddh- (to grow).
Nom.Sg.m. = lokavaḍḍhano.
This verse consists of four syntactically separate sentences. They are:
1) hīnaṃ dhammaṃ na seveyya (don't practice inferior teachings, lit.: one should not practice inferior teachings). The subject is omitted; the verb implies the third person singular pronoun. The verb is seveyya (one should practice, 3rd person, singular, active, optative). It is negated by the negative particle na (not). The object is the noun dhammaṃ (teaching, accusative singular). It has an attribute, the adjective hīnaṃ (inferior, accusative singular).
2) pamādena na saṃvase (don't connect with negligence, lit.: one should not connect with negligence). The subject is omitted; the verb implies the third person singular pronoun. The verb is saṃvase (one should associate, 3rd person, singular, active, optative). It is negated by the negative particle na (not). It also has an attribute, the noun pamādena (with negligence, instrumental singular).
3) micchādiṭṭhiṃ na seveyya (don't embrace wrong beliefs, lit.: one should not embrace wrong beliefs). The subject is omitted; the verb implies the third person singular pronoun. The verb is seveyya (one should practice, 3rd person, singular, active, optative). It is negated by the negative particle na (not). The object is the compound micchādiṭṭhiṃ (wrong belief, accusative singular).
4) na siyā lokavaḍḍhano (don't be attached to the world, lit.: one should not be attached to the world). The subject is omitted; the verb implies the third person singular pronoun. The verb is siyā (one should be, 3rd person, singular, active, optative). It is negated by the negative particle na (not). The object is the compound lokavaḍḍhano (attached to the world, nominative singular).
Commentary:
Visakha was a very famous benefactress of the Buddhist Community from Savatthi. Once an older monks with his young pupil came to her house for almsfood. Visakha's granddaughter was filtering water for the young monk and when she saw her reflection on the surface of the water, she laughed. The young monk also laughed. The girl got angry and said, "You shaven head, why do you laugh at me?!" The monk did not like it and replied, "You and your family are shaven heads yourself!" The girl went weeping to Visakha. Visakha tried to appease both the girl and the monk but the monk was angry and did not accept her explanations and apologies. The older monk also tried his best but did not succeed either.
The matter was brought to the Buddha, who saw that the monk was ready to reach the first stage of Awakenment. So he asked Visakha, "Why did your granddaughter had to address my monk as a shaven head? All the monks had to shave their heads when they became members of the Community!" The young monk felt very happy and praised the Buddha that he was the only one who could understand him. The Buddha then replied with this verse, saying that the monk was also to blame; he should not quarrel because of such a small and unimportant thing. Hearing that, the young monk reached the first stage of Awakenment.
A.支謙譯《法句經》卷1〈2 教學品〉：「正見學務增，是為世間明，所生福千倍，終不墮惡道。」(CBETA, T04, no. 210, p. 559, b21-22)。
(雜阿含788經) 鄙法不應近，放逸不應行﹔不應習邪見，增長於世間﹔
假使有世間，正見增上者﹔雖復百千生，終不墮惡趣。
B. 了參法師譯：「莫從卑劣法，莫住於放逸﹔莫隨於邪見，莫增長世俗。」
C. Narada 長老譯：” Do not serve mean ends; do not live in heedlessness; do not embrace false views; do not be a world-upholder.”
D. 淨海法師譯：「不作卑劣的事，不養成放逸﹔不隨從邪見，不為世俗之徒。」
法句譬喻經 昔佛在舍衛國祇樹精舍。佛告諸比丘：〔當勤修道除棄陰蓋，心明神定可免眾苦。〕有一比丘志不明達，飽食入室，閉房靜眠﹔愛身快意，不觀非常，冥冥懈怠，無復晝夜﹔卻後七日其命將終。佛愍傷之，懼墮惡道，即入其室，彈指覺曰：〔
1 咄起何為寐，螉螺蚌蠹類﹔隱蔽以不淨，迷惑計為身。
2 焉有被斫瘡，心如嬰病痛﹔遘于眾厄難，而反為用眠。
3 思而不放逸，為仁學仁跡﹔從是無有憂，常念自滅意。
4 正見學務增，是為世間明﹔所生福千倍，終不墮惡道。〕
比丘聞偈即便驚寤，見佛親誨，加敬悚息，即起稽首為佛作禮。佛告比丘：〔汝寧自識本宿命不？〕比丘對曰：〔陰蓋所覆，實不自識也。〕佛告比丘：〔昔維衛佛時，汝曾出家，貪身利養，不念經戒，飽食卻眠，不念非常。命終，魂神生螉蟲中。積五萬歲壽盡，復為螺蚌之蟲，樹中蠹蟲各五萬歲。此四品蟲生長冥中，貪身愛命，樂處幽隱，以冥為家不喜光明，一眠之時百歲乃覺，纏綿罪網，不求出要。今始罪畢，得為沙門。如何睡眠不知厭足？〕於是比丘重聞宿緣，慚怖自責，五蓋雲除，即得羅漢。
出曜經(卷六)
無放逸品第四下
〔正見增上道，世俗智所察﹔更於百千生，終不墮惡道。〕
〔正見增上道〕者，諸有分別邪見根原永捨離之，正使前人化作佛形，其人前立演說顛倒謂為正法，持心堅固終不承受。何以故爾？以其正見難沮壞故，正使弊魔波旬及諸幻士化若干變來，恐善男子不能移動其心，倍修正見，意不移易，此是世俗正見非第一義。是故說曰〔正見增上道，世俗智所察〕也。於百千生者，如佛所說：〔吾未曾見行正見人，於百千生墮惡趣者，吾未聞也。〕所生之處賢聖相遇，亦不墮地獄餓鬼畜生中。是故說曰〔於百千生，終不墮惡道〕。
《法集要頌經》「不親卑漏法 不與放逸會
不種邪見根 不於世增惡
正見增上道 世俗智所察
歷於百千生 終不墮地獄
」(CBETA, T04, no. 213, p. 779, a16-19)
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