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title: 19 -TheJust(Dh.256-272) 十九、法住品
description: "〈256 257〉 256鹵莽處事故，不為法住5者。智者應辨別──孰正與孰邪。 257導人不鹵莽，如法而公平，智者護于法，是名法住者。"
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19 -TheJust(Dh.256-272)

256. Notby passing arbitrary judgements does a man become just; a wise man is he who investigates bothright and wrong. 257. He who does not judge others arbitrarily, but passes judgement impartially according to truth, that sagacious man is a guardian oflaw and is called just. grip︰n. v.緊握。crafty︰a.狡猾的。fowler︰n.獵獸者。sham︰n.a.騙局。 Recluse(samana): hereused inthespecialsense of those whohave reached thefour supramundanestages.(沙門︰在此特指四沙門果 ) arbitrarily︰adv.任意地。

〈十九、法住品〉

〈256~ 257〉 256鹵莽處事故，不為法住5者。智者應辨別──孰正與孰邪。 257導人不鹵莽，如法而公平，智者護于法，是名法住者。

258. One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise. 259.A man is not versed in Dhamma because he speaks much. He who, after hearing even a little Dhamma, does not neglect it but personally realizes its truth directly and is not heedless of it, is truly versed in the Dhamma. 1博者：satho，賭徒，注疏解釋它為捕鳥者。 2格利：Kali，不利于賭客的骰子。 3跋提城 (Bhaddiyanagara)公羊富翁 (Mendakasetthi，mendaka為公羊，因他

曾在家中後院發現大堆等身高的金羊雕像，人們因此稱呼他公羊富翁 ) 聽說佛陀來到跋提，就同家人前去見佛陀，在聽完佛陀的說法後，證得 初果。公羊富翁告訴佛陀，在他們來時，一些外道批評佛陀，並且試圖 說服他不要來。佛陀說：「優婆塞！諸有情對自己的缺點視若無睹，別 人沒有缺點認為有，吹毛求疵 (原文︰吹開谷物 bhusaｍ viya opunanti)。」

4易忿：ujjhana，譏嫌。

5法住：dhammattha，依法奉行，或說「奉法」。

260.A monk is not an Elder because his head is gray. He is but ripe in age, and he is called one grownold in vain. 261.One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise --he is truly called an Elder.

262. Not by mere eloquence nor by beauty does a man become accomplished, if he is jealous, selfish and deceitful. 263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred --that wise man is truly accomplished. eloquence︰n.雄辯， (流利的 )口才

258不以多言故，彼即為智者。安靜無怨怖，是名為智者。1

1六位(為一群的)比丘，總是在齋堂游走惹事生非，在某日用過餐，什麼 類型？

259不以多言故，彼為持法者。彼雖聞少分，但由身見法1， 于法不放逸，是名持法者。

〈260~261〉 260不因彼白頭，即得為長老。彼年齡虛熟，徒有長老名。 261于彼具真實，具法2不殺生，節制並調伏，彼有智慧人。

除滅諸垢穢，實名為長老。3

〈262~263〉 262嫉.慳.虛偽者，雖以其辯才，或由相端嚴，不為善良人。 263若斬斷此心，拔根及除滅，彼舍瞋智者，名為善良人。4

264. Not by shaven head does a man who is undisciplined and untruthful become a monk. How can he who is full of desire and greedbe a monk? 265.He who wholly subdues evil both small and great is called a

1身見法：指心見法，自證知法，不由他而悟。 2具法：具足正法與戒律。 3有一天，約三十位阿蘭若比丘前來向佛陀頂禮。佛陀明白他們證得阿拉

漢果的機緣已經成熟，就問他們︰「你們進來的時候，有沒有看見一位 上座？」他們說︰「沒有看見。」「你們怎么沒有看見？」「大德！我 們看見一位沙馬內拉。」「他不是沙馬內拉，是上座吧？」「大德！他 是很小的。」佛陀說：「諸比丘！他不是沙馬內拉，而是上座。我不因 為人的歲數大就稱他作上座，任何人究竟明白四聖諦，而且不傷害別人， 才是上座。」

4有些比丘羨慕資深比丘享受年輕比丘和沙馬內拉的服務，他們也希望有 這種待遇，請求佛陀允准他們也可以作指導，以便有這種待遇。佛陀知 道他們的動機，斷然拒絕。

monk, because he has overcome all evil.

266. He is not a monk just because he lives on others』 alms. Not by adopting outwardformdoes one become a truemonk. 267. Whoever here (in the Dispensation) lives the holy life, transcending both merit and demerit, and walks with understanding in this world — he is truly called a monk. 268. Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale, accepts only the good. 269. The sage, (thus) rejecting the evil, is truly a sage. Since he comprehendsboth(presentandfuture)worlds,heiscalled asage. 270.He is not a noble who injures living beings. He is called a noble because he is harmless towards all living beings.

271. Not by rules and observances, not even by much learning, ; nor by gain of absorption, nor by a life ofseclusion. 272. Nor by thinking: 「I enjoy the bliss of renunciation, which is not experienced by the worldling.」 Should you, O monks, rest content, until the utter destruction of the cankers(arahatship) is reached. 〈264~265〉 264若破戒妄語，削髮非沙門。充滿欲與貪，云何為沙門？ 265彼息滅諸惡──無論大與小，因息滅諸惡，故名為沙門。

〈266~267〉 266僅向他行乞，不即是比庫。行宗教法儀，亦不為比庫。 267僅舍善與惡，修于梵行者，以知住此世1，彼實名比庫。

〈268~269〉 268愚昧無知者，不以默然故，而名為牟尼。智者如權衡2。 269舍惡取其善，乃得為牟尼。彼知于兩界3，故稱為牟尼。

4

270彼人非聖賢，以其殺生故。不害諸眾生，是名為聖者。

〈271~272〉 271不以戒律行，或由于多聞，或由證三昧，或由于獨居， 272謂：「受出家樂5，非凡夫所能」。汝等漏未盡，

莫生保信想6！

1以知住此世：即了知地行于這 (五蘊)世間。知： savkhaya(考量)。 2智者如權衡︰智者如持秤般舍惡而取最上 (varam指戒.定.慧)。 3兩界：Ubholoke，兩種世間，指內 .外五蘊。內五蘊指自己的五蘊；外五

蘊指其他眾生的五蘊。

4苦行者在接受供養後，會對布施者說些賜福的話，如：「願你們遠離危 險，祝你們興旺，財源滾滾來，願你們長命百歲。」而比丘在接受供養 之後，卻默默不語。佛陀證悟以後的前二十年，他們是如此。當時的人 就說：「苦行者祝福我們，而敬愛的比丘卻什么也沒說。」比丘向佛陀 反應這件事，佛陀從此要比丘在接受供養後，也要說適如其分的祝福。

5出家樂：nekkhamasukham出離樂。 6保信想：vissasamapadi＝ vissasammaapadi，莫生信賴。