māse māse kusaggena bālo bhuñjeyya bhojanaṃ
na so saṅkhātadhammānaṃ kalaṃ agghati soḷasiṃ.
Month by month can a fool eat his food with a blade of the kusa grass,
he is not worth a sixteenth part of those, who have realized the Dharma.
即使一個愚人月復一月只吃一香茅草葉緣(Kusaggena)的少許食物，
他苦行的回報也不及已解法義者的十六分之一。
巴利《法句經註》指 saṅkhātadhammānaṃ 為已知法、已審查法的人，指的是須陀洹果到阿羅漢果的人(初果到四果)。
不管是巴利偈頌還是耆那偈頌，比較的兩方中一方是吃很少食物的苦行者，另一方則是見法者、證法者。我們看現存的漢譯，只有
1《法句經》卷1〈13 愚闇品〉：
「愚好美食，月月滋甚，於十六分，未一思法。」
(CBETA, T04, no. 210, p. 563, c9-10)
2. 《出曜經》〈25 廣演品〉：
「從月至其月，愚者用摶食，彼不信於佛，十六不獲一」
(CBETA, T04, no. 212, p. 726, b12-13)
3. 《法集要頌經》卷3〈24 廣說品〉：
「從月至於月，愚者用飲食，彼人不信佛，十六不獲一。」
(CBETA, T04, no. 213, p. 789, b23-24)
4. 《佛本行集經》卷44〈46 布施竹園品〉：
「猶如小兒月月學，所食如彼茅草頭，若人歸信佛如來，能勝於彼十六分。」
(CBETA, T03, no. 190, p. 856, c6-7)
5.udana.24.20
māse māse kuśāgreṇa yo hi bhuñjīta bhojanaṃ
na tat svākhyātadharmasya kalām arghati ṣoḍaśīṃ.
《出曜經》卷22：「從月至其月，愚者用摶食者，或有生類貪著飯食，以養其形，不慮後世殃禍之災，四大之體其性不同，神處其中識別是非，智者識真，愚者倒見，不知今世、後世。善惡之行展轉三塗、八難，無有出期，是故說曰：從月至其月愚者用摶食也。彼不信於佛，十六不獲一者，若有眾生一日、半日、一時、半時、彈指之頃，篤信於佛，意不移易，其福難量不可稱計，不可以譬喻為比，福至冥報，無形無像，忽然自至，功祚無窮，是故說曰：彼不信於佛，十六不獲一也。取要言之：彼不信於法，十六不獲一，億千萬劫時聞法聲，所謂法者滅盡泥洹是也。如契經所說：告諸比丘今當與汝說三第一之尊。一者，佛為第一之尊。二者，法為第一之尊。三者，僧為第一之尊。彼云何佛為第一之尊？諸有眾生之類，無足、有足、一足、二足、四足，至眾多足，有色、無色、有想、無想，乃至非想非無想。如來於中為尊，、為最、為無有上，是以比丘其有眾生篤信佛者，為信第一之尊，以信第一之尊，便受第一之福。以受第一之福，便生人天第一豪尊，是謂名曰佛為第一之尊。彼云何法為第一之尊？所謂法者，有為法、無為法，滅盡、無欲、無生滅法、泥洹法者，為尊、為最、為無有上。其敬法者，為敬第一之尊，以敬第一之尊，便獲第一之福。以獲第一之福，便生天上第一豪尊，是謂名曰：法為第一之尊。彼云何僧為第一之尊？諸有大眾、大聚、大會，翼從之徒，如來聖眾為尊、為最、為無有上，是以比丘其有眾生篤信僧者，第一之尊。以信第一之尊，便受第一之福，以受第一之福，便生天人第一豪尊，是謂名曰：僧為第一之尊。不以慈心者，十六不獲一，眾生之類晝夜含毒，瞋恚所纏，共相茹食。由懷忿怒向乎二親，豈當有慈加被眾生乎？此事不然也。是故說曰：不以慈心者，十六不獲一也。不愍眾生者，十六不獲一。由如境界方域，其中眾生名號、姓字不可稱計，若有入慈定之士，於中教化周窮濟乏，不擇好醜，亦不興想，斯可施與，斯不可與，平等無二，一而不異，乃謂真施。是故說曰：不以慈心者十六不獲一也。或有國土稱其眾生名曰蠕動之類，於中勇猛不辭懃勞，適彼國界供給所須，不令闕減，是謂施心，蠕動之類不以神祇故，十六不獲一。不以正法故，眾生自墜墮外道。異學尼犍子等自稱為尊，以鐵鍱腹，跨行世間，自相謂曰：此諸釋種沙門道士世之狂夫，露頭左袵，自稱為尊，我等觀察，正是不祥之應世人狂惑，何為尊事？若有眾生施此人者，後得穢惡不淨之報，夢想見之，寤則遇惡，況當行道與共相見。是故世尊告諸比丘：能於正法信心不斷，遭遇百千艱苦眾難心不變易，一意信向不習倒見，爾乃名曰如來正法。其不信者，於十六分未獲其一。其有信心向正法者，其福無量不可稱計，百倍、千倍、萬倍、巨億萬倍，不可以譬喻為比。何以名曰十六分不獲一也？所以論十六者，謂十六者，謂十六大國也。」(CBETA, T04, no. 212, p. 726, b12-p. 727, a25)
＝＝＝＝＝＝＝＝引文分隔線＝＝＝＝＝＝＝＝
Sentence Structure:
māse māse kusa+aggena bālo bhuñjeyya bhojanaṃ
| | | | | | |
N.m. N.m. N.m. N.n. N.m. V.act. N.n.
Loc.Sg. Loc.Sg. | Ins.Sg. Nom.Sg. 3.Sg.opt. Acc.Sg.
|________| |_____| | |_________|
|_____________|_________|____________|
|____|
|______________________________________________
na so saṅkhāta+dhammānaṃ kalaṃ agghati soḷasiṃ
| | | | | | |
neg. Pron.m. Adj. N.m. N.f. V.act.in. Num.f.
| Nom.Sg. | Gen.Pl. Acc.Sg. 3.Sg.pres. Acc.Sg.
| | |_________| |________|_______|
| | |_________________| |
|______|___________________|______________|
| |_______|
|_______________|
______________|
Vocabulary and Grammar:
māse: māsa-, N.m.: month. Loc.Sg. = māse.
kusaggena: kusagga-, N.n.: the blade of the kusa grass. It is a compound of:
kusa-, N.m.: a kind of sacred grass.
agga-, N.n.: tip, uppermost part.
Euphonic combination: kusa- + agga- = kusagga-.
Ins.Sg. = kusaggena.
bālo: bāla-, Adj.: childish, young. As an N.m.: "like a child", fool, ignorant person. Nom.Sg. = bālo.
bhuñjeyya, V.: may eat. The verb root is bhuj- (to eat). 3.Sg.act.opt. = bhuñjeyya.
bhojanaṃ: bhojana-, N.n.: food, meal. Acc.Sg. = bhojanaṃ.
na, neg.: not.
so: tat-, Pron.n.: it. Nom.Sg.m. = so.
saṅkhātadhammānaṃ: saṅkhātadhamma-, N.m.: one who has realized the Dharma.
It is a compound of:
saṅkhāta-, Adj.: calculated, reckoned, considered. It is a p.p. of the verb saṅkhāyati
(to calculate, to consider). The verb root is khyā- (to count) with the prefix sam- (together).
dhamma-, N.m.: dhamma-, N.m.: Buddha's Teaching. The Law.
Gen.Pl. = saṅkhātadhammanaṃ.
kalaṃ: kalā-, N.f.: a small part, a fraction. Acc.Sg. = kalaṃ.
agghati, V.: to be worth, to have value of. The verb root is arah- or aggh-. 3.Sg.act.in.pres. = agghati.
soḷasiṃ: soḷasi-, Num.f.: sixteenth. Acc.Sg. = soḷasiṃ.
Two lines of this verse form two separate sentences.
In the first sentence, the subject is the noun bālo (fool, nominative singular). The noun is bhuñjeyya (can eat, 3rd person, singular, active, optative). It has two attributes, the compound kusaggena (with the tip of the kusa grass, instrumental singular) and the noun phrase māse māse (month by month, both words in locative singular). The object is the noun bhojanaṃ (food, accusative singular).
In the second sentence, the subject is the personal pronoun so (he, nominative singular). The verb agghati (deserves, 3rd person, singular, active, indicative, present tense) is negated by the negative particle na (not). The object is the noun kalaṃ (part, accusative singular). It has two attributes, the cardinal numeral soḷasiṃ (sixteenth, accusative singular) and the compound saṅkhātadhammānaṃ (of those, who have realized the Dharma, genitive plural).
Commentary:
In the city of Sāvatthi there lived a young man of a rich family. His name was Jambuka. He had very strange habits. He would sleep only on the floor and eat his own excrements. When he grew up, his parents sent him to the ascetics. But even those ascetics felt his habits were too disgusting so they sent him away. After that he lived alone in the forest. During the day he would stay on one leg (as he said, he was to heavy for the earth to bear him) and with his mouth open (he boasted that he lived only on air). He also used to say that he never sits down and never sleeps. But at night he slept on the floor and ate his own excrements.
Many people started to count themselves as his followers; they would bring him food and gifts. But he did not take anything, only sometimes he would take a little bit of food and eat it with the tip of the kusa grass, which was quite common practice for ascetics. Thus he lived many years.
Once the Buddha came to where he was staying and asked for a place to spend the night. Jambuka let him sleep in the nearby cave. At night, many gods and supernatural beings came to pay homage to the Buddha. Jambuka saw this and asked the Buddha what happened.
When the Buddha told him that these beings were gods, Jambuka was impressed. He told the Buddha that he must be a very holy person, because although he himself spent years standing on one leg and eating only air, no god ever came to pay homage to him. The Buddha told him that he could not be fooled. He said that he knew very well that Jambuka slept on the ground every night and ate his excrements.
The Buddha also explained, that during one of his previous existences Jambuka had prevented a certain monk to go obtain alms food and how he threw away the food that was sent with him for that very monk. As a result of these actions he was born with these strange habits.
Jambuka realized his mistakes and paid respects to the Buddha. The Buddha delivered a discourse, at the end of which Jambuka attained arahantship and became one of the Buddha's monks.
When Jambuka's followers arrived they were surprised to see their teacher with the Buddha. Jambuka announced that he was now a member of Buddha's Sangha, the Order and a disciple of the Buddha. The Buddha explained that the cruelest austerities practiced for a long period of time are not worth even one-sixteenth of understanding of the true Dharma.
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