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以下參考下列書籍作評論：
Bodhi, Bhikkhu, (2017), The Suttanipāta-An Ancient Collection of the Buddha’s Discourses together with its commentaries, Wisdom Publication, Boston, USA.
Norman, K. R., (1995), The Group Discourses II, PTS, Oxford, UK.
郭良鋆，(2000)，《經集》，恩凱公司，台北市，台灣。
達和法師，(翻譯)，(2008)，《經集》，法鼓文化出版社，台北市，台灣。
《經集》，元亨寺《南傳大藏經》，高雄市，台灣。
《小義釋》，元亨寺《南傳大藏經》，高雄市，台灣。
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菩提比丘英譯
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版主漢譯
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元亨寺版《經集》
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>(1049)
I ask you a question, Blessed One, please tell me this,
I
consider you a Veda-master, one inwardly developed.
From
where have these suffering arisen
in their many forms in the world?
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我問一個問題，世尊！請告訴我，
我認為你是一位已修證成就的極智者，
世間所有各種苦是從何處生起？
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我請尊師為我語，
憶尊師吠陀達人，
世間所有多種苦，
果由何處生起者。
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(1050)
You have asked me about the origin of suffering,
ae one
who understands, I will tell you this,
Sufferings
in their many forms in the world
Originate based on acquisition.
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你問我苦的根源，
我以知者來告訴你，
世間所有各種苦
起源於依著。
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苦之發生汝問我，
我隨知解今語汝，
於此世間種種苦，
皆依因緣所發生。
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(1051)
The ignorant dullard who create acquisitions
encounters
suffering again and again,
Therefore,
understanding, one should not create acquisition,
contemplating it as the genesis and origin of
suffering.
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在天人之中，我見到
一無所有的遊方婆羅門，
歸依你這位洞見一切者，
釋迦啊！請將我從疑惑之中解脫出來。
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愚者自為作依所，
屢屢近苦不自知，
隨觀苦之生發起，
如實知苦勿作依。
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(1052)
You have told us what we asked.
Let me
ask you another—please speak on this.
How do
the wise cross over the flood,
over
birth and old age, sorrow and lamenting?
Explain
this to me clearly, muni,
For this Dhamma has been understood by you.
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度德迦！我不能解脫世上任何人，
如果此人仍在疑惑中，
你只須了知最勝的法，
如此就能度過此瀑流。
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我請尊師示我等，
更有其他問尊師，
生老瀑流愁悲泣，
彼諸賢者如何渡，
此法尊師如實知，
唯願牟尼為我說。
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(1053)
I will proclaim this Dhamma to you,
seen in
this very life, no matter of heresay,
having
understood which, living mindfully,
one can cross over attachment to the world.
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大梵！請悲憫我、教導我，
我所應知解的遠離法，
如同毫無障礙的虛空，
我將在此寂靜而無執著而地遊行。
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此法現世無雜言，
此法我今以告汝，
如實知法行有念，
可度世間諸愛著。
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(1054) And
I delight, great rishi,
In that supreme Dhamma,
having understood which is very life, no matter of
hearsay,
having understood which, living mindfully,
one can cross over attachment to this flood.
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我將為你描述此一寂靜，
此為世間所未曾聽聞，
具念而了知此一寂靜，
就能超越執著而度過此瀑流。
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大仙說此最上法，
得聞此法心歡喜，
如實知法行有念，
可度世間諸愛著。
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(1055)
And I delight, great rishi,
in that supreme peace,
having dispelled delight and attachment to these,
consciousness would not persist in existence.
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大仙！我喜聞
此殊勝的寂靜，
具念而了知此一寂靜，
就能超越執著而度過此瀑流。
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上下縱橫及於中，
汝善知解一切物，
汝對此等喜執著，
識除捨棄不住立。
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(1056)
A bhikkhu so dwelling, mindful, heedful,
having given up taking things as ‘mine’,
right here such a wise one might abandon suffering:
birth and old age, sorrow and lamenting.
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所有你所了知的
無論上、下及橫跨中間，
了知於世間此為結縛，
不生能導致諸有的貪愛。
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如斯比丘無執著，
既住有念不放逸，
捨棄生老愁悲泣，
如是知者苦捨斷。
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(1057)
I delight in this word of the great rishi,
well
proclaimed, Gotama, is the state without acquisitions.
Certainly
the Blessed One has abandoned suffering,
for this Dhamma has been understood by you.
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大仙此語我歡喜，
瞿曇善告無餘依，
世尊確已捨斷苦，
此法尊師如實知。
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(1058)
Surely they too can abandon suffering,
Whom
you, muni, would constantly exhort.
Therefore,
having met you, O nāga, I pay homage:
perhaps the Blessed One would constantly exhort me.
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牟尼尊師懇教誡，
人人捨斷諸苦否，
我禮尊師如龍象，
世尊懇切教誡我。
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(1059)
Whatever brahmin you may know to be a Veda-master,
owning
nothing, unattached to sensual pleasures and existence,
he has
certainly crossed the flood,
and crossed to the beyond, he is unbarren, rid of
doubt.
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吠陀達人婆羅門，
無所有不著欲有，
確度瀑流無疑惑，
度登彼岸無心栽。
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(1060)
And the wise man here, the Veda-master,
Having
loosened this tie to various states of existence,
Rid of
craving, untroubled, wishless,
has crossed over birth and old age, I say.
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如斯知者達吠陀，
對諸種有遣去著，
無苦無求彼離愛，
我言彼已度生老。
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1049頌，元亨寺譯文第二句譯作「憶尊師吠陀達人」，漏譯了「bhāvitatta 已修證成就者」。達和法師此字譯作「已自己修習者」，和覺音論師的註釋不符。郭良鋆此字譯作「心靈完美」，應屬誤譯。
1050頌，第三句「Upadhinidānā pabhavanti dukkhā」，第一字「Upadhinidānā」應譯作「依著的因」，可參考《雜阿含291經》：「若眾生所有種種眾苦生，此苦何因、何集、何生、何觸？』作如是取時，當知此苦[4]億波提因、億波提集、億波提生、億波提轉。」(CBETA, T02,
no. 99, p. 82, b10-12)。[4]億波提因…轉Upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ.
第三句第二字「pabhavanti」為動詞「pabhavati」的複數型態，意為「發生、起源」。全句可譯作「苦起源自『億波提因(執取、依著的因)』」，為行文方便，此處譯作「苦起源於依著」。達和法師譯作「係依據因緣發生」，元亨寺譯作「皆依因緣所發生」，兩者都不是字句的本意。和覺音論師的註釋不符。郭良鋆譯作「不會執著生存因素」，應屬誤譯。
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2 則留言:
1053. “I will proclaim this Dhamma to you,
(Mettagū,” said the Blessed One),
1503.依四念處可超越世間執著
四念處？or 具念（mindfully）
“seen in this very life, no matter of hearsay,
having understood which, living mindfully,
one can cross over attachment to the world.”
Excerpt From: "The Suttanipata: An Ancient Collection of the Buddha’s Discourses Together with Its Commentaries"
應是「具念」，上文我只是暫時貼上，這幾天會全面改寫。
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