Peter Ju 引述了一則貼文，提到巴利《法句經》367頌，該篇的翻譯如下：
所有供養品都一樣
對於名色（身心）沒有「我」與「我所」的執著，
不因困乏而哀愁的人，是真比丘。 (偈367)
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此一巴利偈頌為
Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;
Asatā ca na socati, sa ve ‘‘bhikkhū’’ti vuccati.
比丘於一切名色都不起繫著，他也不會為無有而憂愁，(如此)他確實可被稱做真正的比丘。
Who is not attached to anything in his whole mind and body,
who does not grieve for nonexistent things, he is truly called a monk.
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字詞解析(引自 http://buddhism.lib.ntu.edu.tw/DLMBS/lesson/pali/reading/gatha367.htm)
sabbaso, Adv.: altogether, thoroughly. It is derived from the word sabba-, Adj.: all.
nāmarūpasmiṃ: nāmarūpa-, N.n.: mind and body. It is a compound of:
nāma-, N.n.: mind, immaterial factors of an individual.
rūpa-, N.n.: form, body, figure, material factors of an individual.
Loc.Sg. = nāmarūpasmiṃ.
yassa: yat-, Rel.Pron.: that, which. Gen.Sg.m. = yassa (whose).
na, neg.: not.
atthi, V.: is. The verb root is as- (to be). 3.Sg.act.in.pres. = atthi.
Euphonic combination: na + atthi = natthi.
mamāyitaṃ: mamāyita-, Adj.: cherished, beloved. It is a p.p. of the verb mamāyati (to be fond of, to be attached to). This verb is derived from the word mama, Pron. (my, mine). As an N.n.: attachment, fondness for. Nom.Sg. = mamāyitaṃ.
asatā: asant-, Adj.: untrue, nonexistent. It is the word sant-, Adj. (this is an a.pr.p. of the verb root as-, to be), negated by the negative prefix a-. Ins.Sg.n. = asatā.
ca, conj.: and.
na, neg.: not.
socati,V.: mourns, grieves. The verb root is suc-. 3.Sg.act.in.pres. = socati.
sa: tad-, Pron.n.: it. Nom.Sg.m. = sa (the more usual form is so).
ve, part.: indeed.
bhikkhū: bhikkhu-, N.m.: a (Buddhist) monk. Nom.Sg. = bhikkhu. The form bhikkhū is used in poetry.
ti, part.: a particle, symbolizing the end of direct speech. In English this is expressed by quotation marks. Sometimes it is written as iti.
vuccati, V,: is called. It is a passive form of the verb root vac- (to say). 3.Sg.pas.in.pres. = vuccati.
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This verse consists of three syntactically connected sentences. They are:
1) sabbaso nāmarūpasmiṃ yassa natthi mamāyitaṃ (who is not attached to anything in his whole mind and body). The subject is the noun mamāyitaṃ (attachment, nominative singular). The verb is atthi (is, 3rd person, singular, active, indicative, present tense). It is negated by the negative particle na (not). The verb has an attribute, the compound nāmarūpasmiṃ (in mind and body, locative singular). This word has its own attribute, the adverb sabbaso (altogether). The relative pronoun yassa (whose, genitive singular) connects the sentence to the following one.
2) asatā ca na socati (who does not grieve for nonexistent things). The subject is omitted; the verb implies the third person singular pronoun. The verb is socati (grieves, 3rd person, singular, active, indicative, present tense). It is negated by the negative particle na (not). The object is the adjective asatā (for nonexistent, instrumental singular). The conjunction ca (and) serves mainly for metrical purposes. It also connects this sentence to the previous one.
3) sa ve bhikkhū ti vuccati (he is truly called a monk). The subject is the pronoun sa (he, nominative singular). It is stressed by the particle ve (indeed). The verb is vuccati (is called, 3rd person, singular, passive, indicative, present tense). The object is the noun bhikkhu (monk, nominative singular). It is modified by the particle ti (marks the end of the direct speech).
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不管是元亨寺版《法句經》譯文：
「若於名及色，不著我我所，
非有故無憂，彼實稱比丘。」(CBETA, N26, no. 9, p. 50, a11 // PTS. Dhp. 53)。
或此處引文：
「所有供養品都一樣，對於名色（身心）沒有『我』與『我所』的執著， 不因困乏而哀愁的人，是真比丘。」
兩者都顯示了一個基本問題：「翻譯出『原文』不存在的字」。翻譯「文學作品」時，這並不成為問題；但是翻譯經典時，經文所無的字應置於「註解」，翻譯者應該盡最大努力不讓譯文出現「額外」的字義。
以元亨寺版《法句經》譯文而言，多出了「我我所」，譯文容易被理解成「因『我、我所』非有，所以無憂」，這不是偈頌的本意。
就引文而言，多出了「所有供養品都一樣」、「沒有『我』與『我所』的執著」，而「困乏」兩字是對「asatā (for nonexistent)」的誤譯。
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