etamatthavasaṃ ñatvā,
paṇḍito sīlasaṃvuto;
nibbānagamanaṃ maggaṃ,
khippameva visodhaye.
The wise man restrained by virtue,
knowing this reasoning,
should quickly purify the path leading to Nirvana.
289 了知此義已，智者持戒律﹔通達涅槃路，迅速令清淨。
守護戒行的智者，知道這樣的道理，應該迅速地清淨通往涅槃的道路。
S1.1.4 Accenti 時已逝去
Accenti kālā tarayanti rattiyo
vayoguṇā anupubbaṃ jahanti;
etaṃ bhayaṃ maraṇe pekkhamāno,
pubbāni kayirātha sukhāvahānī.
”Time flies by, the nights swiftly pass;
The stages of life successively desert us.
Seeing clearly this danger in death,
One should do deeds of merit that bring happiness.”
時間逝去，日夜消逝不停留﹔
生命的各種階段離我們而去﹔
清楚看到了死亡的危險，
一個人應該勤修能帶來幸福的功德。
Accenti kālā tarayanti rattiyo
vayoguṇā anupubbaṃ jahanti;
etaṃ bhayaṃ maraṇe pekkhamāno,
lokāmisaṃ pajahe santipekkho.
” Time flies by, the nights swiftly pass;
The stages of life successively desert us.
Seeing clearly this danger in death,
A seeker of peace should drop the world’s bait.”
時間逝去，日夜消逝不停留﹔
生命的各種階段離我們而去﹔
清楚看到了死亡的危險，
尋求寂靜的人應該不顧世間(五欲)的鉤餌。
（別譯雜阿含139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，於其夜中，來詣佛所，威光顯赫，普照祇洹悉皆大明。卻坐一面而說偈言：『四時不暫停，命亦日夜盡﹔壯年不久住，恐怖死來至，為於涅槃故，應當勤修福。』爾時世尊以偈答言：『四時不暫停，命亦日夜盡﹔壯年不久住，恐怖死來至﹔見於死生苦，而生大怖畏﹔捨世五欲樂，當求於寂滅。』天讚偈言：『往昔已曾見，婆羅門涅槃﹔嫌怖久捨棄，能度世間愛。』爾時此天聞佛所說，歡喜而去。」(CBETA, T02, no. 100, p. 427, b24-c10)
此經『雜阿含經』未有對應經典，『別譯雜阿含139經』與此經相當，在巴利文尼柯耶中，有『相應部S1.1.3經Accenti 時乃過去』與此經相當，其差異只在前兩句。
《別譯雜阿含 86經》卷5：「如是我聞，一時佛在舍衛國祇樹給孤獨園。爾時有一老婆羅門年耆根熟，先於往日多造眾惡，極為麁弊，毀犯所禁，不修福善，不先作福，臨終之時無所依止；往詣佛所，問訊佛已，在一面坐而白佛言：『世尊，我於往日多造眾惡，極為麁弊，毀犯所禁，不能修福，又不修善，亦復不能先作福德，臨終之時無所依止。』佛言：『實如汝語。』老婆羅門言：『善哉，瞿曇，當為我說，使我長夜獲於安樂，得義得利。』佛言：『實如汝說，汝於往日身口意業不作善行，毀犯禁戒，不修福德；不能先造臨命終時作所怙恃。汝於今者實為衰老，先造眾罪，所作麁惡。不造福業，不修善行，不能先造可畏之時所歸依處。譬如有人將欲死時，思願逃避，入善舍宅以自救護。如是之事都不可得，是故今當身修善行，意口亦然。若三業善，臨命終時，即是舍宅，可逃避處。』爾時世尊即說偈言：『人生壽命促，必將付於死；衰老之所侵，無有能救者；是以應畏死，唯有入佛法；若修善法者，是則歸依處。』佛說是已。
第二經無差別，(案：只有末二句為)『應求歸依處，大人宜修善。』第三長行(案：無差)別，偈則不同。偈言：
『壯盛及衰老，三時皆過去；餘命既無幾，常為老所患；
近到閻王際，婆羅門欲生；二間無住處，汝都無資粮；
應作小明燈，依憑於精勤；前除於諸使，不復生老死。」
(CBETA, T02, no. 100, p. 403, b10-c11)
《雜阿含1163經》：「如是我聞，一時佛住舍衛國祇樹給孤獨園。如上說，差別者，唯說異偈言：
『老死之所壞，身及所受滅﹔唯有惠施福，為隨己資糧﹔
依於善攝護，及修禪功德﹔隨力而行施，錢財及飲食﹔
於群則眠覺，非為空自活。』
佛說此經已，彼婆羅門聞佛所說，歡喜隨喜，作禮而去。」( 大正 2p310b )
此經漢譯共有『雜阿含1001經』與『別譯雜阿含138經』，在巴利文尼柯耶中，有『相應部S1.1.3經Upaneyya』與『相應部2.2.9經Uttara』。此經與『法句經288、289 頌』相呼應。
SN 2.2.9 詩偈與 SN 1.1.3 完全相同，為年輕的天子Uttara在王舍城所問；在 SN 1.1.3 與 SN 2.2.9，『如是我聞，一時佛住 Etaṃ me sutaṃ, ekaṃ samayaṃ Bhagavā…viharati』的定型句 pericope 也未出現，句末也沒有『聞佛所說，歡喜(隨喜)而去』的定型句。
(相應部尼柯耶S1.1.3 Upaneyya, Bhikkhu Bodhi 英譯)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Blessed One:
在舍衛城。天子在世尊前立於一側，唱誦此偈：
”Life is swept along, short is the life span;
No shelters exist for one who has reached old age.
Seeing clearly this danger in death,
One should do deeds of merit that bring happiness.” ［註一］
生命是逐漸導向死亡的，生命是短暫的﹔
到了老年，沒有庇護所﹔
清楚看到了死亡的危險，
一個人應該勤修功德。
冥運持命去，故令人短壽﹔為老所侵迫，而無救護者﹔
睹斯老病死，令人大恐怖﹔唯作諸功德，樂住至樂所。
人生壽不定，日日趣死徑﹔無常所侵奪，壽命甚短促。
老來侵壯色，無有救護者﹔恐怖畏向死，作福得趣樂
［The Blessed One:]
”Life is swept along, short is the life span;
No shelters exist for one who has reached old age.
Seeing clearly this danger in death,
A seeker of peace should drop the world’s bait.” ［註二］
生命是逐漸導向死亡的，生命是短暫的﹔
到了老年，沒有庇護所﹔
清楚看到了死亡的危險，
尋求寂靜的人應該不顧世間(五欲)的鉤餌。
冥運持命去，故令人短壽﹔為老所侵迫，而無救護者﹔
觀此有餘過，令人大恐怖﹔當斷世貪愛，無餘涅槃樂。
人生壽不定，日日趣死徑﹔無常所侵奪，壽命甚短促。
老來侵壯色，無有救護者﹔恐怖畏向死，欲得寂滅樂﹔
應捨世五欲，不宜深生著。
［註一］菩提比丘引『覺音論師註』：『upanīyati jīvitaṃ (upanīyati 為upaneti 的被動式，意思為『被引導的』﹔jīvita 為生命，jīvitaṃ 為受格)意思是『生命是趨向敗壞的，逐漸導向死亡。』『生命是短暫的，因為人壽不過百餘歲。』
［註二］菩提比丘引『覺音論師註』：『這位生於梵天、壽命長遠的天子，見到他界的眾生壽命短促，滿懷悲憫，而認為眾生應該勤修功德，(puññāni功德，梵文為guna)，以往生到天界而壽命久遠。佛的偈頌指出：功德雖能往生到較長壽的天界，仍然尚未脫離輪迴。偈頌中佛陀所說的寂靜(santi)指的是涅槃。』
菩提比丘註：世間的鉤餌指的是四事供養，飲食、衣物、臥具、藥物。也可以說是指『對十八界的繫著與渴愛』。
案：此經與『法句經288、289 頌』相呼應
288 父子與親戚，莫能為救護﹔彼為死所制，非親族能救。
兒子不能救護你，父親及親戚也不能救護你﹔當為面臨死亡的時候，所有的親戚都無法救護你。
289 了知此義已，智者持戒律﹔通達涅槃路，迅速令清淨。
守護戒行的智者，知道這樣的道理，應該迅速地清淨通往涅槃的道路。
S 1.1.3: 【短壽】、【老】，［雜］與［巴］相同，［別］為【趣死徑】、【無常】。【santipekkho觀寂滅的人】，［別］與［巴］同，［雜］為『無餘涅槃』。
Sentence Structure:
etam attha+vasaṃ ñatvā pandito sīla+saṃvuto
| | | | | | |
Pron.m. N.n. N.m. V.ger. N.m. N.n. Adj.m.
Acc.Sg. | Acc.Sg. | Nom.Sg. | Nom.Sg.
| |_____| | | |______|
|____________| | |_________|
|_____________| |
|_________________|
|_________________________________________
nibbāna+gamanaṃ maggaṃ khippam eva visodhaye
| | | | | |
N.n. Adj.m. N.m. Adv. part. V.act.
| Acc.Sg. Acc.Sg. |______| 3.Sg.opt.
|___________| | |_________|
|_____________| |
|______________________|
________________________|
Vocabulary and Grammar:
etam: etad-, Pron.: this. Neuter: etam-. Acc.Sg.m. = etam.
atthavasaṃ: atthavasa-, N.m.: cause, reason. Lit. "control over the sense". It is a compound of:
attha-, N.n.: meaning, worth, sense.
vasa-, N.m.: power, will, authority, control.
Acc.Sg. = atthavasaṃ.
ñatvā, V.ger.: having known. It is a ger. of the verb ña- (to know).
paṇḍito: paṇḍita-, N.m.: wise man, learned man. Nom.Sg. = paṇḍito.
sīlasaṃvuto: sīlasaṃvuta-, Adj.: restrained by virtue. It is a compound of:
sīla-, N.n.: virtue.
saṃvuta-, Adj.: restrained, governed, guarded. It is a p.p. of the verb var- (to obstruct) with the prefix saṃ- (together, completely).
Nom.Sg.m. = sīlasaṃvuto.
nibbānagamanaṃ: nibbānagamana-, Adj.: leading to Nirvana. It is a compound of:
nibbāna-, N.n.: Nirvana, the goal of Buddhism.
gamana-, N.n.: going. It is derived from the verb root gam- (to go).
Acc.Sg.m. = nibbanagamanaṃ.
maggaṃ: magga-, N.m.: road, path. Acc.Sg. = maggaṃ.
khippam, Adv.: quickly. It is derived from the word khippa-, Adj.: quick, fast.
eva, part.: just.
visodhaye, V.: should clean, can purify. The verb root is sudh- (to be clean) with the prefix vi- (intensifying sense). 3.Sg.act.caus.opt. = visodhaye.
This verse consists of two related sentences. They are:
1) etam atthavasaṃ batvā pandito sīlasaṃvuto (the wise man restrained by virtue, knowing this reasoning). The subject is the noun paṇḍito (wise man, nominative singular). It has an attribute, the compound sīlasaṃvuto (restrained by virtue, nominative singular). The verb is in gerund, batvā (having known). The object is the compound atthavasaṃ (reasoning, accusative singular) with its attribute, the pronoun etam (this, accusative singular).
2) nibbānagamanaṃ maggaṃ khippam eva visodhaye (should quickly purify the path leading to Nirvana). The subject is omitted; the noun paṇḍito from the first sentence is implied. The noun is visodhaye (should purify, 3rd person, singular, active, optative). It has an attribute, the adverb khippam (quickly). It is stressed by the particle eva (just). The object is the noun maggaṃ (path, accusative singular). It has an attribute, the compound nibbānagamanaṃ (leading to Nirvana, accusative singular).
Commentary:
The story for this verse is identical with the one for the previous verse (DhP 288).
The only help and protection against the death is constant and intensive practice of the Buddha’s teaching. No external help from relatives, friends or gods of any kind is possible when we have to face the death. Only by following the path of meditation and awareness, can we overcome death and face it without any fear.
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