2012年11月16日 星期五

法集要頌經廣說品第二十四

1. cf.dhp100
[] yac ca gāthāśataṃ bhāṣed anarthapadasaṃhitam |
ekam arthapadaṃ śreyo yat śrutvā hy upaśāmyati ||
[] It is better to speak one word of sense which brings one nigh unto peace, than to recite a hundred gathas which are without sense.
[] 雖說百伽陀,句義不周正,不如解一句,聞乃得解脫。
[梵文分析]
yac ca gāthā-śataṃ bhāṣed anarthapada-saṃhitam |
若 與 頌 千 說 無義句 具
ekam arthapadaṃ śreyo yat śrutvā hy upaśāmyati ||
一 義句 勝 若 聞 實 平息
雖誦一千言,若無義理者,不如一義語,聞已得寂靜。
[出曜經]愚誦千章,不解一句,智解一句,即解百義。
愚誦千章,不解一句者,愚者無智無行無見無眼不修聞,但有淺智麤智,貪食彼千句不解一句,是故說:愚誦千章,不解一句也。
智解一句,即解百義者,智者有眼有見能細思惟,彼一義圍遶義如此,法應爾不應爾,是故說:智解一句,即解百義也。
雖誦千章,不義何益?寧解一句,聞可得道。
雖誦千章,不義何益者,夫人在世多誦廣學,不曉義理亦復不了味義句義,猶如有人多負草木至百千擔,正可勞苦無益時用。是故說曰:雖誦千章,不義何益也。
寧解一句,聞可得道者,如昔有士,多貯財貨饒諸穀食,意欲遠遊,便以家穀糶之易寶,積珍無量,後復以珍寶多易好銀,意復嫌多,便以好銀轉博紫磨金,意復嫌多,時以好金轉無價如意摩尼寶,所願畢果終不差違。此亦如是,雖多學問,不解句義,解一義者,所獲必剋。是故說曰:寧解一句,聞可得道也。

2. cf.dhp102
[] yac ca gāthāśataṃ bhāṣed adharmapadasaṃhitam |
ekaṃ dharmapadaṃ śreyo yat śrutvā hy upaśāmyati ||
[] It is better to speak one word of the law which brings one nigh unto peace, than to recite a hundred gathas which are not of the law.
[] 雖說百伽陀,不明有何益,不如解一義,聞乃得止息。
[梵文分析]
yac ca gāthā-śataṃ bhāṣed adharmapada-saṃhitam |
若 與 頌 千 說 無法句 具
ekam dharmapadaṃ śreyo yat śrutvā hy upaśāmyati ||
一 法句 勝 若 聞 實 平息
雖誦一千言,若無法理者,不如一法語,聞已得寂靜。
[出曜經] 雖誦千章,法義具足,聞一法句,可從滅意。
雖誦千章,法義具足者,人多修學義味成就,然復不能思惟義趣,便自墜落不至究竟,是故說曰:雖誦千章,法義具足也。
聞一法句,可從滅意者,世多有人博學多聞,能思一句至百千義,義義相次不失其緒,以漸得至無為大道,是故說曰:聞一法句,可從滅意也。

3. cf.dhp110
[] yac ca varṣaśataṃ jīved duḥśīlo hy asamāhitaḥ |
ekāhaṃ jīvitaṃ śreyaḥ sadā śīlavataḥ śuceḥ ||
[] He who lives a hundred years violating all his vows, a life of one single day is better if one observes all his vows.
[] 雖解多伽陀,不行無所益,不如行一句,習行可得道。
若人壽百歲,毀戒意不息,不如一日中,供養持戒人。
[梵文分析]
yac ca varṣaśataṃ jīved duḥśīlo hy asamāhitaḥ |
若 與 百年 活 惡戒 實 無三眛
ekāhaṃ jīvitaṃ śreyaḥ sadā śīlavataḥ śuceḥ ||
一日 活 勝 常 有戒 淨
若人壽百歲,毀戒無三眛,不如一日中,常有戒清淨。
[出曜經] 雖復壽百年,毀戒意不定,不如一日中,供養持戒人。
雖復壽百年,毀戒意不定者,夫犯戒之人不護三事,坐禪誦經佐助,如斯之類不可親近,雖久在世積惡無量,死入地獄受無數苦,火車爐炭刀山劍樹,畜生餓鬼亦復如是,是故說曰:雖復壽百年,毀戒意不定也。
不如一日中,供養持戒人者,持戒之人修行定意,一日功德無數無量,不可以譬喻為比,久處於世積德無量,若生於天自然受福,是故說曰:不如一日中,供養持戒人。

4. cf.dhp111
[] yac ca varṣaśataṃ jīved duṣprajño hy asamāhitaḥ |
ekāhaṃ jīvitaṃ śreyaḥ prājñasya dhyāyinaḥ sadā ||
[] He who lives a hundred years, his mind without aim or object, a life of one single day is better if one is wise and well composed.
[梵文分析]
yac ca varṣaśataṃ jīved duṣprajño hy asamāhitaḥ |
若 與 百年 活 惡慧 實 無三眛
ekāhaṃ jīvitaṃ śreyaḥ prājñasya dhyāyinaḥ sadā ||
一日 活 勝 智 禪 常
若人壽百歲,惡慧無三眛,不如一日中,常有智與禪。
[出曜經] 雖壽百年,無慧不定,不如一日,黠慧有定。
雖壽百年,無慧不定者,世多有人不知慚愧,與六畜不別,猶如駱駝騾驢象馬豬犬之屬,無有尊卑高下。人之無智其譬亦爾,愚闇纏裹莫知其明,是故說曰:雖壽百年,無慧不定也。
不如一日,黠慧有定者,黠慧之人深入法典,從一句義至百千義,思惟反覆不以為難,是故說曰:不如一日,黠慧有定也。

5. cf.dhp112
[] yac ca varṣaśataṃ jīvet kusīdo hīnavīryavān |
ekāhaṃ jīvitaṃ śreyo vīryaṃ ārabhato dṛḍham ||
[] He who lives a hundred years in laziness and slothfulness, a life of one single day is better if one exerts oneself to zealous application.
[] 若人壽百歲,懈怠劣精進,不如一日中,勇猛行精進。
[梵文分析]
yac ca varṣaśataṃ jīvet kusīdo hīnavīryavān |
若 與 百歲 活 懈怠 劣精進
ekāhaṃ jīvitaṃ śreyo vīryaṃ ārabhato dṛḍham ||
一日 活 勝 精進 行 勇猛
若人壽百歲,懈怠劣精進,不如一日中,勇猛行精進。
[出曜經] 雖復壽百年,懈怠不精進,不如一日中,精進不怯弱。
雖復壽百年,懈怠不精進者,如世有人意恒懈怠所願不成,既自墜落復使他人沒在生死,自陷溺者失五分法身,不至無為大道之處,自迷於道轉教他人沒在生死;若受檀越飯食床臥具病瘦醫藥,不能消化,從生至死墮于地獄餓鬼畜生,雖得為人,邊地佛後世智辯聰八難之處。所以然者?皆由前身不積德也。是故說曰:雖復壽百年,懈怠不精進也。
不如一日中,精進不怯弱者,或有世人勇猛精進解世非常,人身難得佛世難遇,生值中國亦復難遭,諸根完具亦復難得;於賢聖法中求作沙門亦不可得,聞真法言復不可得。有智之人能解此者,當念精進求於道果,得至泥洹亦復不難也,已以辦具,便能成就無漏法身。是故說曰:不如一日中,精進不怯弱也。

6. cf.dhp113
[] yac ca varṣaśataṃ jīved apaśyann udayavyayam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy udayavyayam ||
[] He who lives a hundred years without perceiving birth and dissolution, a life of one single day is better if one perceives birth and dissolution.
[] 若人壽百歲,不觀生滅法,不如一日中,而解生滅法。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyann udayavyayam |
若 與 百歲 活 不觀 生滅
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy udayavyayam ||
一日 活 勝 觀 實 生滅
若人壽百歲,不觀生滅法,不如一日中,而解生滅法。
[出曜經] 雖復壽百歲,不知生滅事,不如一日中,曉了生滅事。
雖復壽百歲,不知生滅事者,人在世間無明自纏不能得解,計百年之中積罪無量,亦復不知生者滅者,雖得出家為道,在如來法中不了生滅,恒在凡夫之地,不至無為也,斯非比丘沙門之業,遠如來藏不近佛篋,是故說曰:雖復壽百歲,不知生滅事也。
不如生一日,曉了生滅事者,人之在世觀達諸法一一虛無,生者不知所以生,滅者不知所以滅,一一別之能知根本,臨死之日亦不畏懼無所怖難,所生之處神識不錯,遭賢遇聖聞法得度,是故說曰:不如一日中,曉了生滅事也。

7.
[] yac ca varṣaśataṃ jīved apaśyan vedanākṣayam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato vedanākṣayam ||
[] He who lives a hundred years without perceiving the ending of perception (vedana)/ a life of one single day is better if one perceives the ending of perception.
[] 若人壽百歲,不觀成敗事,不如一日中,覩微知所忌。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyan vedanākṣayam |
若 與 百歲 活 不觀 受滅
ekāhaṃ jīvitaṃ śreyaḥ paśyato vedanākṣayam ||
一日 活 勝 觀 受滅
若人壽百歲,不觀諸受滅,不如一日中,能觀諸受滅。
[出曜經] 取要言之,觀痛所從生,夫人處世不知痛滅所興,雖為比丘,不達沙門之行,是故說曰:觀痛所從生也。

8.
[] yac ca varṣaśataṃ jīved apaśyann āsravakṣayam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy āsravakṣayam ||
[] He who lives a hundred years without perceiving the end of sin (asrava), a life of one single day is better if one perceives the end of sin.
[] 若人壽百歲,不見無漏句,不如一日中,得見無漏道。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyann āsravakṣayam |
若 與 百歲 活 不觀 漏盡
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy āsravakṣayam ||
一日 活 勝 觀 漏盡
若人壽百歲,不觀諸漏盡,不如一日中,能觀諸漏盡。
[出曜經] 當觀有漏盡,人之習行不達有漏,便當留滯三界五趣,流轉生死無有出期。智者習行觀此有漏,知所從生知所從滅,生不知所以生,滅不知所以滅,漸漸得至無漏境界。

9. cf.dhp114
[] yac ca varṣaśataṃ jīved apaśyann acalaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy acalaṃ padam ||
[] He who lives a hundred years without perceiving the unchanging place a life of one single day is better if one perceives the unchanging place (nirvana).
[] 若人壽百歲,不見無動句,不如一日中,得見無動道。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyann acalaṃ padam |
若 與 百歲 活 不觀 不動 句
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy acalaṃ padam ||
一日 活 勝 觀 實 不動 句
若人壽百歲,不觀不動句,不如一日中,能觀不動句。
[出曜經] 復當觀察不動行跡,若復有人不能觀察不動行跡者,便自墮落墜乎生死,雖處沙門非沙門行,雖處婆羅門非婆羅門行。由四事因緣,雖深奧法者,若復學人,觀察了知不動行跡,意不傾動亦不移易,漸漸得至登無為岸。

10.
[] yac ca varṣaśataṃ jīved apaśyann acyutaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy acyutaṃ padam ||
[] He who lives a hundred years without perceiving the perfection of the holy (law), a life of one single day is better if one perceives the perfection of the holy (law, i.e., nirvana).He who lives a hundred years without perceiving the perfect cessation of death, a life of one single day is better if one perceives the perfect cessation of death.
[] 若人壽百歲,不見無生句,不如一日中,得見無生道。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyann acyutaṃ padam |
若 與 百歲 活 不觀 不死 句
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy acyutaṃ padam ||
一日 活 勝 觀 實 不死 句
若人壽百歲,不觀不死句,不如一日中,能觀不死句。
[出曜經] 復當觀察不死行跡,如人在世不知死生,死為神徙風去火次魂靈散矣,身體侹直無所復中。然此習道之人,荷服法衣剃除鬚髮著三法衣,不能觀察死之為死生之為生,亦復不能修清淨梵行。所謂不死行跡者,滅盡泥洹,是以得入中無為之處,不生不老不病不死澹然快樂。是故說曰:當觀不死行。

11.
[] yac ca varṣaśataṃ jīved apaśyann arajaḥ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy arajaḥ padam ||
[] He who lives a hundred years without perceiving perfect passionlessness, a life of one single day is better if one perceives perfect passionlessness.
[] 若人壽百歲,不見無垢句,不如一日中,得見清淨道。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyann arajaḥ padam |
若 與 百歲 活 不觀 無垢 句
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy arajaḥ padam ||
一日 活 勝 觀 實 無垢 句
若人壽百歲,不觀無垢句,不如一日中,能觀無垢句。
[出曜經] 復當觀察清淨行跡,道之清淨非穢濁,所學道能去垢,非習垢所學,次當觀察天形像,法不可睹見,習上人跡,於一切諸法最上最尊無能及者,所謂滅盡泥洹是也。行人觀察甘露行跡,無飢渴想無煩熱想,其不睹者永墜生死,不達本無獲甘露者,福業具足以己施彼,無所吝惜也。

12.
[] yac ca varṣaśataṃ jīved apaśyan virajaḥ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato virajaḥ padam ||
[] He who lives a hundred years without perceiving the perfect absence of passion, a life of one single day is better if one perceives the perfect absence of passion (raga).
[] 若人壽百歲,不見離垢句,不如一日中,離垢得解脫。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyan virajaḥ padam |
若 與 百歲 活 不觀 離垢 句
ekāhaṃ jīvitaṃ śreyaḥ paśyato virajaḥ padam ||
一日 活 勝 觀 離垢 句
若人壽百歲,不觀離垢句,不如一日中,能觀離垢句。

13.
[] yac ca varṣaśataṃ jīved apaśyan durdṛśaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato durdṛśaṃ padam ||
[] He who lives a hundred years without knowing the ideal knowledge that is hard (to arrive at), a life of one single day is better if one knows the ideal knowledge that is hard (to arrive at).
[] 若人壽百歲,不覩難見句,不如一日中,得見微妙道。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyan durdṛśaṃ padam |
若 與 百歲 活 不觀 難見 句
ekāhaṃ jīvitaṃ śreyaḥ paśyato durdṛśaṃ padam ||
一日 活 勝 觀 難見 句
若人壽百歲,不觀難見句,不如一日中,能觀難見句。

14. cf.dhp115
[] yac ca varṣaśataṃ jīved apaśyann uttamaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy uttamaṃ padam ||
[] He who lives a hundred years without perceiving what is most exalted, a life of one single day is better if one perceives what is most exalted.
[] 若人壽百歲,不見最上句,不如一日中,得見最上道。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyann uttamaṃ padam |
若 與 百歲 活 不觀 最上 句
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy uttamaṃ padam ||
一日 活 勝 觀 實 最上 句
若人壽百歲,不觀最上句,不如一日中,能觀最上句。


15. cf.dhp114
[] yac ca varṣaśataṃ jīved apaśyann amṛtaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy amṛtaṃ padam ||
[] He who lives a hundred years without perceiving the most perfect amrita, a life of one single day is better if one perceives the most perfect amrita.
[] 若人壽百歲,不見無作句,不如一日中,得見無作道。
若人壽百歲,不見寂滅句,不如一日中,得見寂滅道。
若人壽百歲,不見甘露句,不如一日中,得服甘露味。
[梵文分析]
yac ca varṣaśataṃ jīved apaśyann amṛtaṃ padam |
若 與 百歲 活 不觀 甘露 句
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy amṛtaṃ padam ||
一日 活 勝 觀 實 甘露 句
若人壽百歲,不觀甘露句,不如一日中,能觀甘露句。

16. cf.dhp107
[] yac ca varṣaśataṃ pūrṇam agniṃ paricared vane |
yac caikaṃ bhāvitātmānaṃ muhūrtam api pūjayet |
sā tasya pūjanā śreṣṭhā na tad varṣaśataṃ hutam ||
[] If a man live for a hundred years in a forest, wholly relying on the fire (Agni), and if he but for one single moment pays homage to a man who meditates on the self, this homage is greater than sacrifices for a hundred years.
[] 雖復壽百歲,山林祭火神,不如須臾間,觀身而積行。
雖復百歲中,山林祭火神,不如須臾間,正見得解脫。
[梵文分析]
yac ca varṣaśataṃ pūrṇam agniṃ paricared vane |
若 與 百年 滿 火 照料 林
yac ca ekaṃ bhāvita-ātmānaṃ muhūrtam api pūjayet |
若 與 一 修 己 須臾 縱使 應供
sā tasya pūjanā śreṣṭhā na tad varṣaśataṃ hutam ||
此 彼 供養 勝 不 彼 百年 祭
若人滿百年,事火於林中,不如須臾間,供養修己者,彼如是供養,勝祭祀百年。
[出曜經] 雖復壽百歲,山林祭祀火,不如須臾間,執行自修慕。
雖復壽百歲,山林祭祀火者,昔有梵志勞形苦體,在於曠野深山之中祭祀火神,隨時瞻拜不違其文,選擇淨薪採取好葩,燒種種香以用供養望得恩福。時,彼梵志退自念言:「我在此山習學奇術,念事此火以經百年,今當自試知火恩福,若識恩養證驗當見,設不爾者復祭祀為?」時彼梵志意不遠慮,即以兩手前探熾火,尋燒手臂疼痛難言,梵志自念:「吾祭祀火經爾許年,唐勞其功損而無益,將是我身招此患苦。」爾時彼山有學道比丘相去不遠,知而問曰:「梵志當知!火者體熱不別恩養尊卑高下。卿欲知者,吾有聖師三界獨尊,行則躡虛無所罣礙,坐則揚光照徹十方,寧可與卿往彼親覲,備得聞其深奧之法,從此岸得至彼岸。」梵志聞已心開意解,便與道人往至佛所,頭面禮足在一面立。爾時世尊觀彼梵志應得度脫,在大眾中而說斯偈:「雖復壽百歲,山林祭祀火,不如須臾間,執行自修慕。」
爾時梵志,豁然心解諸塵垢盡,得法眼淨。佛告梵志:「卿前在山百年事火祭祀諸神,唐勞其功不至究竟。汝今乃知真道之處,不如須臾間執行自修慕。」世人執愚至死不剋,百年事火不自覺寤,抱愚投冥不能自改,若能自覺知之非真,恒常思惟,知病所興為所從來為所從去,悉了非真實法。若復受他衣被飯食床臥具病瘦醫藥,便能消化不令有失,承事供養名華擣香雜香繒綵幢旛,如是之福不可稱計。百歲事火,不如須臾彈指之頃一行慈心,其福最尊為無有上,難稱難量不可以譬喻為比。猶如芥子仰比須彌,牛跡之水與海捔量,爪上末塵自稱勝地,螢火之蟲與日競明,慈心之德其事如此,況復百年修德具足乎?乘此之福經百千劫,未曾墜墮在凡夫地,眾人仰望莫不敬奉,皆由前世積行所致。是故說曰:不如須臾,一行慈心也。

17. cf.dhp70
[] māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tad buddhe prasādasya kalām arghati ṣoḍaśīm ||
[] He who month after month eats his food with a tip (of a blade) of kua grass, is not worth the sixteenth part of him who has faith in the Buddha.
[] 從月至於月,愚者用飲食,彼人不信佛,十六不獲一。
[梵文分析]
māse māse kuśa-agreṇa yo hi bhuñjīta bhojanam |
月 月 孤沙草端 若 實 食 食物
na tad buddhe prasādasya kalām arghati ṣoḍaśīm ||
不 彼 佛 信 分 值 十六
愚者月復月,雖僅取(少)食─以孤沙草端;(彼所得功德),不及信佛者,十六分之一。
[出曜經] 從月至其月,愚者用摶食,彼不信於佛,十六不獲一。
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。

18.
[] māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tad dharme prasādasya kalām arghati ṣoḍaśīm ||
[] He who month after month eats his food with a tip (of a blade) of kuqa. grass, is not worth the sixteenth part of him who has faith in the holy law.
[] 從月至於月,愚者用飲食,彼不知法數,十六不及一。
[梵文分析]
māse māse kuśa-agreṇa yo hi bhuñjīta bhojanam |
月 月 孤沙草端 若 實 食 食物
na tad dharme prasādasya kalām arghati ṣoḍaśīm ||
不 彼 法 信 分 值 十六
愚者月復月,雖僅取(少)食─以孤沙草端;(彼所得功德),不及信法者,十六分之一。
[出曜經] 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。」

19.
[] māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tad saṃghe prasādasya kalām arghati ṣoḍaśīm ||
[] He who month after month eats his food with a tip (of a blade) of kuga grass, is not worth the sixteenth part of him who has faith in the church (Sangha).
[梵文分析]
māse māse kuśa-agreṇa yo hi bhuñjīta bhojanam |
月 月 孤沙草端 若 實 食 食物
na tad saṃghe prasādasya kalām arghati ṣoḍaśīm ||
不 彼 僧 信 分 值 十六
愚者月復月,雖僅取(少)食─以孤沙草端;(彼所得功德),不及信僧者,十六分之一。

20.
[] māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tat śīle prasādasya kalām arghati ṣoḍaśīm ||
[梵文分析]
māse māse kuśa-agreṇa yo hi bhuñjīta bhojanam |
月 月 孤沙草端 若 實 食 食物
na tad saṃghe prasādasya kalām arghati ṣoḍaśīm ||
不 彼 戒 信 分 值 十六
愚者月復月,雖僅取(少)食─以孤沙草端;(彼所得功德),不及信戒者,十六分之一。
[出曜經]

21.
[] māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na taṃ maitrasya cittasya kalām arghati ṣoḍaśīm ||
[] He who month after month eats his food with the tip (of a blade) of kuga grass, is not worth the sixteenth part of him who seeks to show kindness.
[] 若人禱神祀,經歲望其福,彼於四分中,亦不獲其一。
從月至於月,愚者用飲食,不生慈愍心,十六不及一。
[梵文分析]
māse māse kuśa-agreṇa yo hi bhuñjīta bhojanam |
月 月 孤沙草端 若 實 食 食物
na tad maitrasya cittasya kalām arghati ṣoḍaśīm ||
不 彼 慈 心 分 值 十六
愚者月復月,雖僅取(少)食─以孤沙草端;(彼所得功德),不及慈心者,十六分之一。
[出曜經] 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。

22.
[] māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tat sattvānukampāyāḥ kalām arghati ṣoḍaśīm ||
[] He who month after month eats his food with a tip (of a blade) of kuga grass, is not worth the sixteenth part of him who is merciful to sentient creatures.
[梵文分析]
māse māse kuśa-agreṇa yo hi bhuñjīta bhojanam |
月 月 孤沙草端 若 實 食 食物
na tad sattva-anukampāyāḥ kalām arghati ṣoḍaśīm ||
不 彼 有情 悲憫 分 值 十六
愚者月復月,雖僅取(少)食─以孤沙草端;(彼所得功德),不及悲憫有情者,十六分之一。
[出曜經] 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。

23.
[] māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tat prāṇānukampāyāḥ kalām arghati ṣoḍaśīm ||
[] He who month after month eats his food with a tip (of a blade) of kuga grass, is not worth the sixteenth part of him who is merciful to animated creatures.
[梵文分析]
māse māse kuśa-agreṇa yo hi bhuñjīta bhojanam |
月 月 孤沙草端 若 實 食 食物
na tad prāṇa-anukampāyāḥ kalām arghati ṣoḍaśīm ||
不 彼 有息 悲憫 分 值 十六
愚者月復月,雖僅取(少)食─以孤沙草端;(彼所得功德),不及悲憫有息者,十六分之一。
[出曜經] 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,露頭左衽自稱為尊,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,此閻浮境仁義所居,無有出此十六大國,博古攬今敷演深奧,隨時決斷永除狐疑使無猶豫。十六國名其號:一為鴦伽。二者默偈陀蓱沙王。三者迦詩。四者拘薩羅波斯王。五者素摩。六者須羅吒。七者惡生王拔蹉。八者拔羅憂填王。九者遏波。十者阿婆檀提憂陀羅延王。十一者鳩留。十二者般遮羅阿拘嵐王。十三者椓難。十四者耶般那。十五者劍桴本闕十六。此十六大國,包識萬機眾事不惑,眾辯捷疾學不煩重,暢達妙義尋究本末,演布無量尋之難窮,斯出十六大國之中。夫修行人不能施心仰慕妙義者,但當遊行歷十六國,威儀禮節自然修成,不加於師無有摸則也。

24.
[] māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tad bhūtānukampāyāḥ kalām arghati ṣoḍaśīm ||
[] He who month after month eats his food with a tip (of a blade) of kuga grass, is not worth the sixteenth part of him who is merciful to beings (bhuta).
[梵文分析]
māse māse kuśa-agreṇa yo hi bhuñjīta bhojanam |
月 月 孤沙草端 若 實 食 食物
na tad bhūta-anukampāyāḥ kalām arghati ṣoḍaśīm ||
不 彼 眾生 悲憫 分 值 十六
愚者月復月,雖僅取(少)食─以孤沙草端;(彼所得功德),不及悲憫眾生者,十六分之一。

25.
[] māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tat svākhyātadharmasya kalām arghati ṣoḍaśīm ||
[] He who month after month eats his food with the tip (of a blade) of kuga grass, is not worth the sixteenth part of him who explains well the holy law.
[梵文分析]
māse māse kuśa-agreṇa yo hi bhuñjīta bhojanam |
月 月 孤沙草端 若 實 食 食物
na tad svākhyātadharmasya kalām arghati ṣoḍaśīm ||
不 彼 善說法 分 值 十六
愚者月復月,雖僅取(少)食─以孤沙草端;(彼所得功德),不及善說法者,十六分之一。

26.
[] māse māse sahasreṇa yo yajeta samā śatam |
na tad buddhe prasādasya kalām arghati ṣoḍaśīm ||
[] He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who has faith in the Buddha.
[] 從月至於月,常行平等會,彼人不信佛,十六不及一。
[梵文分析]
māse māse sahasreṇa yo yajeta samāśatam |
月 月 千 若 祭 百年
na tad buddhe prasādasya kalām arghati ṣoḍaśīm ||
不 彼 佛 信 分 值 十六
若人盡百年,月月祭千次,不及信佛者,十六分之一。

27.
[] māse māse sahasreṇa yo jayeta samā śatam |
na tad dharme prasādasya kalām arghati ṣoḍaśīm ||
[] He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who has faith in the holy law.
[] 從月至於月,常行平等會,彼人不信法,十六不及一。
[梵文分析]
māse māse sahasreṇa yo yajeta samāśatam |
月 月 千 若 祭 百年
na tad dharme prasādasya kalām arghati ṣoḍaśīm ||
不 彼 法 信 分 值 十六
若人盡百年,月月祭千次,不及信法者,十六分之一。

28.
[] māse māse sahasreṇa yo yajeta samāśatam |
na tad saṃghe prasādasya kalām arghati ṣoḍaśīm ||
[] He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who has faith in the church (Sangha).
[] 從月至於月,常行平等會,彼人不信僧,十六不及一。
[梵文分析]
māse māse sahasreṇa yo yajeta samāśatam |
月 月 千 若 祭 百年
na tad saṃghe prasādasya kalām arghati ṣoḍaśīm ||
不 彼 僧 信 分 值 十六
若人盡百年,月月祭千次,不及信僧者,十六分之一。

29.
[] māse māse sahasreṇa yo yajeta samāśatam |
na tat śīle prasādasya kalām arghati ṣoḍaśīm ||
[梵文分析]
māse māse sahasreṇa yo yajeta samāśatam |
月 月 千 若 祭 百年
na tad śīle prasādasya kalām arghati ṣoḍaśīm ||
不 彼 戒 信 分 值 十六
若人盡百年,月月祭千次,不及信戒者,十六分之一。

 

30. cf.dhp108
[] māse māse sahasreṇa yo yajeta samā śatam |
na taṃ maitrasya cittasya kalām arghati ṣoḍaśīm ||
[] He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who seeks to show kindness.
[] 月月常千祀,恒施於平等,彼無慈愍心,十六不及一。
[梵文分析]
māse māse sahasreṇa yo yajeta samāśatam |
月 月 千 若 祭 百年
na tam maitrasya cittasya kalām arghati ṣoḍaśīm ||
不 彼 慈 心 分 值 十六
若人盡百年,月月祭千次,不及慈心者,十六分之一。

31.
[] māse māse sahasreṇa yo yajeta samā śatam |
na tad sattvānukampāyāḥ kalām arghati ṣoḍaśīm ||
[] He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who is merciful to sentient creatures.
[] 月月常千祀,恒施於平等,彼不恤蠕動,十六不及一。
[梵文分析]
māse māse sahasreṇa yo yajeta samāśatam |
月 月 千 若 祭 百年
na tad sattva-anukampāyāḥ kalām arghati ṣoḍaśīm ||
不 彼 有情 悲憫 分 值 十六
若人盡百年,月月祭千次,不及悲憫有情者,十六分之一。

32.
[] māse māse sahasreṇa yo yajeta samā śatam |
na tat prāṇānukampāyāḥ kalām arghati ṣoḍaśīm ||
[] He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who is merciful to animated creatures.
[] 月月常千祀,恒施於平等,若無悲念心,十六不及一。
[梵文分析]
māse māse sahasreṇa yo yajeta samāśatam |
月 月 千 若 祭 百年
na tat prāṇa-anukampāyāḥ kalām arghati ṣoḍaśīm ||
不 彼 有息 悲憫 分 值 十六
若人盡百年,月月祭千次,不及悲憫有息者,十六分之一。
 
33.
[] māse māse sahasreṇa yo yajeta samā śatam |
na tad bhūtānukampāyāḥ kalām arghati ṣoḍaśīm ||
[] He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who is merciful to beings (bhuta).
[梵文分析]
māse māse sahasreṇa yo yajeta samāśatam |
月 月 千 若 祭 百年
na tad bhūta-anukampāyāḥ kalām arghati ṣoḍaśīm ||
不 彼 眾生 悲憫 分 值 十六
若人盡百年,月月祭千次,不及悲憫眾生者,十六分之一。

34.
[] māse māse sahasreṇa yo yajeta samā śatam |
na tat svākhyātadharmasya kalām arghati ṣoḍaśīm ||
[] He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who explains well the holy law.
[] 月月常千祀,恒施於平等,彼懷怨恨心,十六不及一。
月月常千祀,恒施於平等,不見擇滅法,十六不及一。
月月常千祀,終身而不輟,不如須臾間,一心念真法。
[梵文分析]
māse māse sahasreṇa yo yajeta samāśatam |
月 月 千 若 祭 百年
na tat svākhyāta-dharmasya kalām arghati ṣoḍaśīm ||
不 彼 善說 法 分 值 十六
若人盡百年,月月祭千次,不及善說法者,十六分之一。

35. cf.dhp108
[] yat kiṃcid iṣṭaṃ ca hutaṃ ca loke saṃvatsaraṃ yajati puṇyaprekṣī |
sarvaṃ pi taṃ na catur bhāgam eti abhivādanaṃ tv ṛjjugateṣu śreyaḥ ||
[] Ko matter what sacrifice a man may offer in this world to acquire merit, it is not worth the quarter of doing homage to one who has a quieted and upright mind.
[] 一念福無邊,勝彼終身祀,雖終百歲壽,奉事祀火神。
不如須臾間,供養佛法僧,一念供養福,勝彼終身祀。
[梵文分析]
yat kiṃcid iṣṭaṃ ca hutaṃ ca loke saṃvatsaraṃ yajati puṇyaprekṣī |
若 任何 供奉 與 祭祀 與 世 年 祭 求福
sarvaṃ pi taṃ na caturbhāgam eti abhivādanaṃ tv ṛjjugateṣu śreyaḥ ||
一切 縱使 此 不 四分一 去 禮敬 然 正直 勝
若人於世間,施捨或供養,求福一週年,如是諸功德,不及四分一,禮敬正直者。
[出曜經] 若人禱神祀,經歲望其福,彼於四分中,亦未獲其一。
若人禱神祀,經歲望其福者,想外道異學顛倒邪見執愚不寤,祭祀神祠乃經一歲,其中費耗生民之貨亦不可計。以若干種甘饌飲食焚燒于火,謂為獲福反更遇禍,斯由執愚不自改更,至令死後入于闇冥,不睹大光智慧之明。是故說曰:於四分中,亦不獲其一也。是故聖人訓之以漸、道之以路,獲誘愚惑至安隱處,須臾行善勝彼一年也。

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