南傳度亡偈頌

Chanting for the departed, TheravdaTradition

禮敬世尊、應供、等正覺 法增比丘(Bhikkhu Dhammavaro)

Vandana

Namo Tassa Bhagavato Arahato Sammā sambuddhassa (X3)

Homage to the Buddha禮讚佛陀世尊

Honour to Him, the Blessed One, the Worthy One, the fully Enlightened One. (X3) 禮敬世尊、阿羅漢、正等正覺者。[三稱]

Tisarana

Buddham saranam gacchāmi Dhammam saranam gacchāmi Sangham saranam gacchāmi

Dutiyampi Buddham saranam gacchāmi Dutiyampi Dhammam saranam gacchāmi Dutiyampi Sangham saranam gacchāmi Tatiyampi Buddham saranam gacchāmi Tatiyampi Dhammam saranam gacchāmi Tatiyampi Sangham saranam gacchāmi

The three refuges三皈依

I take refuge in the Buddha, I take refuge in the Dhamma, I take refuge in the Sangha. Second times I take refuge in the Buddha, Second times I take refuge in the Dhamma, Second times I take refuge in the Sangha. Third times I take refuge in the Buddha Third times I take refuge in the Dhamma, Third times I take refuge in the Sangha.

我以佛為皈依處， 我以法為皈依處， 我以僧伽為皈依處。 第二次我以佛為皈依處， 第二次我以法為皈依處， 第二次我以僧伽為皈依處。 第三次我以佛為皈依處， 第三次我以法為皈依處， 第三次我以僧伽為皈依處。

Buddha Vandana

Iti pi so Bhagavā-Araham Sammā-sambuddho. Vijjā-carana sampanno Sugato Lokavidu Anuttarro Purisa-damma-sārathi Satthā deva-manussānam Buddho Bhagavā ti

Recollection of the Buddha 讚頌佛陀

He indeed is the Blessed One: the Holy One, fully enlightened, endowed with clear vision and virtuous conduct, sublime, the knower of the worlds, the incomparable leader of men to be tamed, the teacher of gods and men, He is enlightened and blessed.

至尊的如來，應供、正等覺、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊。

Dhamma Vandana

Svākkhāto Bhagavatā Dhammo Sanditthiko Akāliko Ehi-passiko Opanāyiko Paccattam veditabbo viññuhi ti.

Recollection of the Doctrine 讚頌法

The Dhamma of the Blessed One is perfectly expounded; to be seen here and now; not delayed in time; inviting one to come and see; onward leading (to Nibbana); to be realized by the wise, each for himself.

法是世尊所善妙解說的，是自見的，無時的，來見的，導向的，智者皆能各自證知的。 (世尊所善妙及詳盡解說之法，須經學習和奉行，親自體會和自見，是可奉行，可得成果，超越時間與空間；請來親自查看，向內返照，智者皆能各自證知。)

Sangha Vandana

Supati-panno Bhagavato sāvaka sangho, Ujupati-panno Bhagavato sāvaka sangho. Ňāya-patipanno Bhagavato sāvaka sangho. Sāmici-patipanno Bhagavato sāvaka sangho Yadidam cattãri purisa yugãni attha-purisa-puggalā Esa Bhagavato sāvaka sangho. Āhu-neyyo, pāhu-neyyo, Dakkhi-neyyo, añjalikaraniyo, anuttaram puññakkhetam lokassā ti

Recollection of the Disciples of the Buddha 讚頌僧伽

The Sangha of the Blessed One has entered on the good path; the Sangha of the Blessed One has entered on the direct path; the Sangha of the Blessed One has entered on the correct path, the Sangha of the Blessed One has entered on the proper path, that is to say; the Four Pairs of Men, the Eight Types of Persons; the Sangha of the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, and worthy of respect, as the incomparable field of merits for the world.

僧伽是世尊的追隨者，良好地修行佛法。 僧伽是世尊的追隨者，直接地修行佛法。 僧伽是世尊的追隨者，正確地修持佛法以求脫離苦。 僧伽是世尊的追隨者，適當地依教奉行，修習清淨梵行。 他們即是四雙八輩行者，那才是世尊的追隨者僧伽， 應當虔誠禮敬，應當熱忱歡迎， 應當布施供養，應當合什敬禮， 是世間的無上福田。

Protection of the Refuge 皈依之護佑

Buddhe citta pasadena, dhamma sanghe cayo naro, kappani sata sahassani, duggatim sona gacchati.

He who takes refuge in the Buddha, the Dhamma (his doctrine) will not be born in a state of suffering for a hundred thousand world cycles.

皈依三寶者，一劫離惡道。

The Topics for Chastened Dispassion 增益警惕心

Mayantam dhamma sutvā evam jānāma, jātipi dukkhā, jarāpi dukkhā, maranampi dukkham, soka-parideva dukkha domanassupa yāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vipayogo dukkho, yampiccham na labhati tampi dukkham, sankhittena pañcupādāna kkhandhā dukkhā seyyathidam:

Rūpū pādāna kkhandho, vedanūpadana kkhandho, saññūpādāna kkhandho, sankhārūpādāna kkhandho viññanūpādāna kkhandho yesam pariññāya, dharamāno so Bhagavā, evam bahulam sāvake vineti, evam bhāgā ca panassa bhagavato sāvakesu anusāsanī, bahulā pavatta ti,

Rūpam aniccam, vedanā aniccā, saññā aniccā, sankhārā aniccā, viññanam aniccam; rupam anatta, vedana anatta, saññā anattā, sankhārā anattā, viññanam anattā; sabbe sankhārā aniccā, sabbe dhammā anattā ti,

Te (female: tā) mayam otinnāmha, jātiyā, jarāmaranena, domanassehi upāyāsehi dukkhotinnā, dukkhaparetā, appevanāmimassa kevalassa dukkha kkhandhassa antakiriyā paññayethā, ti.

Having heard the Dhamma, we know that birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, distress, and despair are suffering, association with things disliked is suffering, separation from the desirable is suffering, not getting the desired is suffering, in short, the five aggregates are suffering, namely:

Form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, mental processes as a clinging-aggregate, consciousness as a clinging-aggregate. so that they might fully understand this, the Blessed One, while living, often instructed his listeners in this way; many times did he emphasize this part of his admonition:

“Form is impermanent, feeling is impermanent, perception is impermanent, mental processes are impermanent, consciousness is impermanent; form is not-self, feeling is not-self, perception is not-self, mental processes are not-self, consciousness is not-self;

All formation are impermanent, all phenomena are not-self.” All of us, beset by birth, aging, and death, by sorrows, lamentations, pains, distresses, and despairs, beset by suffering, overcome with suffering, (consider), “O, that the end of this entire mass of suffering and stress might be known!”

我們已聆聽了此法，故知: 生是苦；衰老是苦；死是苦；憂、悲、苦惱與失望是苦， 怨憎相會是苦；愛別離是苦；求不得是苦， 簡言之：五執取蘊是苦，它們如下：

色執取蘊；受執取蘊；想執取蘊；行執取蘊；識執取蘊； 為使追隨者肯定通曉這五蘊，世尊住世時，常如是教誨追隨者，于追隨者間， 世尊常對他們如是教誨，提醒與強調:

色是無常，受是無常，想是無常，行是無常，識是無常， 色是無我，受是無我，想是無我，行是無我，識是無我， 一切因緣法無常，一切法無我。

我們全體，為生老病死、憂悲苦惱失望之所支配困擾著， 為苦所困，為苦所障，怎麼做才能知悉此苦聚之完全止息?

BHARA SUTTA GĀTHĀ五蘊重荷

BHĀRA HAVE PAÑCAKKHANDHĀ. BHĀRAHĀRO CA PUGGALO , BHĀRADANAM DUKKHAM LOKE , BHĀRANIKKHEPANAM SUKHAM ,

NIKKHIPITVĀ GARUM BHĀRAM , AÑÑAM BHĀRAM ANĀDIYA ; SAMŪLAM TANHAM ABBUY』HA , NICCHĀTO PARINIBBUTO』TI .

五蘊是難以背負的啊! 人們背著這極重的東西, 背起這麼重的東西是世間的苦, 把它放下或舍去是安樂。

諸位聖者已將這重東西放下,舍掉了, 也不再抓取其它重東西上來, 他已將欲望連根拔除了, 已完全結束了欲望,完全地熄滅了, 一點也不余留。

TILAKKHANĀDI GĀTHĀ三法印 SABBE SANKHĀRĀ ANICCĀ TI , YADĀPAÑÑĀYA PASSATI , ATHA NIBBINDATI DUKKHE , ESA MAGGO VISUDDHIYĀ ,

SABBE SANKHĀRĀ DUKKHĀ TI , YADĀ PAÑÑĀYA PASSATI , ATHA NIBBINDATI DUKKHE , ESA MAGGO VISUDDHIYĀ .

SABBE DHAMMĀ ANATTĀ TI , YADĀ PAÑÑĀYA PASSATI , ATHA NIBBINDATI DUKKHE , ESA MAGGO VISUDDHIYĀ .

APPAKĀ TE MANUSSESU , YE JANĀ PĀRAGĀMINO , ATHĀYAM ITARĀ PAJĀ , TĪRAMEVA NUDHĀVATI ,

YE CA KHO SAMMA DAKKHĀTE , DHAMME DHAMMĀNUVATTINO , TE JANĀ PĀRAMESSANTI , MACCU DHEYYAM SUDUTTARAM ,

KANHAM DHAMMAM VIPPAHĀYA , SUKKAM BHĀVETHA PANDITO , OKĀ ANOKAMĀGAMMA , VIVEKE YATTHA DŪRAMAM ,

TATRĀ BHIRATIMICCHEYYA , HITVA KĀME AKIÑCANO , PARIYODAPEYYA ATTĀNAM , CITTAKLESEHI PANDITOTI .

若人以慧觀， 得見行無常， 厭倦于溺苦, 此乃清淨道。 若人以慧觀， 得見行是苦， 厭倦于溺苦， 此乃清淨道。 若人以慧觀， 得見法無我， 厭倦于溺苦， 此乃清淨道。 于此人群中， 鮮有渡彼岸， 至于其余人， 徘徊于此岸。 彼善遵正法， 依教奉行者， 則能達彼岸， 渡死亡領域。 智者舍黑法， 開展明淨法。 由俗家舍家， 喜處幽僻地， 所求唯法樂， 舍欲而無求， 智者喜清淨， 除自心污垢。

Five Subjects for Frequent Recollection 五法應常思維

(1) Jarā dhammomhi jaram anatīto (female: anatīta) (2) Byādhi dhammomhi byadhim anatīto (female: anatīta) (3) Marana dhammomhi maranam anatīto (female: anatīta) (4) Sabbehi me piyehi manāpehi nānā bhāvo vinā bhāvo (5) Kammassakomhi kammadāyādo (female: kammadāyāda), Kammayoni, kamma bandhu, kamma patisarano (female: patisaranā), yam kammam karissami kalyanam vā pāpakam vā tassa dāyādo (female: dāyādā) bhavissami. Evam amhehi abhinham paccavekkhitabbam

I am subject to aging. Aging is unavoidable. I am subject to illness. Illness is unavoidable. I am subject to death. Death is unavoidable. I will grow different, separate from all that is dear and appealing to me. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that I am responsible. We should often reflect on this.

(1)衰老是自然的法則，我們不能超越衰老， (2)病苦是自然的法則，我們不能超越病苦， (3)死亡是自然的法則，我們不能超越死亡， (4)我們所擁有的一切，不論是喜歡或珍惜的，最後將會與我們背離或分散的。 (5)我們是業的主人，是自己業的繼承人，由自己的業而生，是自己業的親族，依自己的業的支撐而活，不論我們造何種業，善的或惡的，我們必將去承擔，這是肯定的，我們應當天天如此地思維及反省。

Comtemplation of the Dependent Origination因緣和合法之審查

Sabbe sankhārā aniccā, sabbe sankhārā dukkhā, sabbe dhammā anatta. Adhuvan jīvitam, dhuvam maranam. Avassam mayā maritabbam, marana pariyosānam me jīvitam Jīvitam me aniyatam, maranam me niyatam. Vata, ayam kayo aciram, apetaviññāno chuddo, adhisessati pathavim, kalingaram iva nirattham. Aniccā vata sankhārā, uppādava ya dhammino, uppajjitvā nirujjhanti, tesam upasamo sukho.

All formation is impermanent, all formation is suffering, all Dhamma are no-self. Life is not permanent, death is indeed permanent. We will die surely, all life end in death. Our life is impermanent, we could not maintain it unchangeable, our death is indeed unchangeable. Surely this body cannot be maintained for long, once it is devoid of consciousness, it is discarded like a piece of useless rotten log. All formation is impermanent, once it appears, it will disappear, when the formation is ceased totally, then Nibbana is indeed the supreme bliss.

一切因緣和合法無常， 一切因緣和合法是苦， 一切法無我。

生命不是不變的， 死亡才是不變的。 我們將會死，那是肯定的， 生命的結局即是死亡。

我們的生命是無常的， 不能保持不變的， 我們的死亡才是不變的。 實在的啊 ! 這個身體， 不能長久維持下去的， 一旦沒有了識，即被拋棄了， 將埋在泥堆下，就像朽木一般，沒有任何的用處了。 一切因緣和合法無常，生起了 必將滅去，有了也會消失的。 當一切的「行」完全止息， 寂滅才是最快樂的。

The Guardian Meditations 四護衛禪

Buddhānussati mettāca asubham maranassati, Iccimā caturā rakkhā kātabbāca vipassanā. Visuddha-dhamma-santāno anuttarāya bodhiyā Yogato ca pabodhā ca Buddho Buddho’ti ñāyate. Narānara tiracchāna bhedā sattā sukhesino, Sabbe pi sukhino hontu sukhitattā ca khemino. Kesa lomādi chavānam ayam’eva samussayo, Kāyo sabbo pi jeguccho Vannādito patikkulo. Jiivit’indriy’upaccheda sankhāta maranam siyā, Sabbesam pīdha pānīnam Tañhi dhuvam na jīvitam.

These four meditations— recollection of the Buddha, loving-kindness, the foulness of the body, and mindfulness of death— are guardians and means of insight that should be cultivated. (1) The Buddha is unfailingly pure. Because of his unexcelled awakening, and because he trains others to awaken, he is known as the awakened/Awakening One. (2) All living beings — human, non-human, and animal — who are searching for happiness: May they all be happy and, through their happiness, secure. (3) This conglomeration of things from dead bodies, like hair of the head and hair of the body: The body as a whole is disgusting and, in terms of such things as its colors, unclean. (4) Death, the destruction of the faculty of life, will come to all beings. Death is certain, but life is not.

此四護衛禪，隨念于佛陀，隨念于慈愛，隨念于不淨，隨念于死亡，行者之護衛，應常觀修之。 (1) 佛陀無有諸污垢，自證無上正等覺，善巧開導于眾生，自悟悟他證菩提。 (2) 一切眾生、人、非人、畜生等皆要快樂，願他們都得安樂，並得最大的幸福。 (3) 死尸的各個部位，如頭髮和體毛等，身內不淨臭無比，不同形、色皆不淨。 (4) 死亡毀滅眾生命，凡是出生下來的，未來必將會死去。生命不是永恆的，死亡才是永恆的。

Recollection on the thirty-two parts of the body 三十二身分

Imameva kāyam, uddham pādatalā, adho kesamatthakā, tacapariyantam, pūrannānappakārassa asucino, atthi imasmim kāye: kesā, lomā, nakhā, dantā, taco, mamsam, nahārū, atthī, atthiminjam, vakkam, yakanam, kilomakam, pihakam, papphāsam, antam, antagunam, udariyam, karīsam, pittam, semham, pubbo, lohitam, sedo, medo, assu, vasā, khelo, singhānika, lasikā, muttam. Imameva kāyam, uddham pādatalā, adho kesamatthakā, tacapariyantam, pūrannānappakārassa asucino.

In this very body, from the soles of the feet up, from the crown of the head down, surrounded by skin, full of these various mean impurities, these are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large gut, small gut, gorge, dung, bile, phlegm, pus, blood, sweat, fat, tears, skin grease, spittle, snot, oil of the joints, urine. In this very body, from the soles of the feet up, from the crown of the head down, surrounded by skin, full of these various mean impurities. (DN 2)

這個身體，從腳跟上，從頭頂下，為皮所包，充滿不淨，這身體有：發、毛、爪、齒、皮、肉、腱、骨、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、大腸、小腸、胃中物、糞、腦。膽汁、痰、膿、血、汗、脂、淚、膏、唾、涕、關節滑液、尿。這個身體，從腳跟上，從頭頂下，為皮所包，充滿不淨。(長部2)

Life ends in death 生命歸結于死亡

Passa cittakatam bimbam, arukāyam samussitam, Aturam bahusankappam, yassa n』atthi dhuvam thiti. Parijinnam idam rūpam, roganiddham pabhanguram, Bhijjati putisandeho, maranantam hi jīvitam. Yān imāni apatthāni, alāpūneva sārade, Kāpotakāni atthīni, tāni disvāna kā rati. Atthīnam nagaram katam, mamsalohitalepanam, Yattha jarā ca maccū ca, māno makkho ca ohito.

Seeing this beautiful body, a mass of sores, a congeries, Much considered but miserable, where nothing is stable, nothing persists. All decrepit is this body, diseases』 nest and frail, This foul mass is broken up, for life does end in death. These dove-hued bones scattered in fall, Like long white gourds, what joy in seeing them? This city』s made of bones, plastered with flesh and blood, Within are stored decay and death, besmearing and conceit. (Dhp 147-150)

觀此粉飾身，瘡肉與骨聚，身病心妄想，無常不久存。 形勞衰老身，病巢易敗壞，穢身必腐散，有生終歸死。 如彼葫蘆瓜，秋至而散棄，骸骨變灰白，觀此有何樂？ 骨架為城廓，血肉作涂飾，蘊藏老病死，憍慢與虛偽。(南傳法句經147-150偈)

Paticcasamuppada Patha (Dependent Origination) 緣起法

Avijjāpaccayā sankhārā, sankhārapaccayā viññānam, viññānapaccayā nāmarūpam, nāmarūpapaccayā salāyatanam, salāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā tanhā, tanhāpaccayā upādānam, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaranam, sokaparidevadukkha domanassa』upāyāsā sambhavanti. Evametassa kevalassa dukkha kkhandhassa samudayo hoti.

Through ignorance as a requisite condition comes formation, through formations as a requisite condition comes consciousness, through consciousness as a requisite condition comes namarupa (name and form), through namarupa as a requisite condition come the six sense doors, through the six sense doors as a requisite condition comes contact, through contact as a requisite condition comes feeling, through feeling as a requisite condition comes craving, through craving as a requisite condition comes clinging, through clinging as a requisite condition comes becoming, through becoming as a requisite condition comes birth, from birth as a requisite condition, then aging and death, sorrow, lamentation, pain, distress, and despair come into being. Such is the origination of this entire mass of suffering.

無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣于老、死、愁、悲、苦、憂、惱生起。如是起了這整堆苦。

Avijjāyatveva asesavirāganirodhā sankhāranirodho sankhāranirodhā, viññnananirodho, viññananirodhā, namarūpanirodho, nāmarūpanirodha salāyatananirodho, salāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodha tanhānirodho, tanhānirodhā upādānanirodho, upādānanirodhā bhavanirodho bhavanirodhā jātinirodho, jātinirodhā jarāmaranam, sokaparidevadukkha domanassa』upāyāsā nirūjjhanti. Evametassa kevalassa dukkha kkhadassa nirodho hoti.

Through the extinction of ignorance comes the cessation of formations, through the extinction of formations comes the cessation of consciousness, through the extinction of consciousness comes the cessation of name and form, through the extinction of name and form comes the cessation of the six sense doors, through the extinction of the six sense doors comes the cessation of contact, through the extinction of contact comes the cessation of feeling, through the extinction of feeling comes the cessation of craving, through the extinction of craving comes the cessation of clinging, through the extinction of clinging comes the cessation of becoming, through the extinction of becoming comes the cessation of birth, through the extinction of birth, then aging and death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering.

無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老、死、愁、悲、苦、憂、惱滅,如是滅了整堆苦。

Patthanamatika Patha (Conditionality) 二十四緣

Hetupaccayo, ārammana paccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, asevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo.

Root condition, Object condition, Predominance condition, Contiguity condition, immediacy condition, Co-nascence condition, Mutuality condition, Dependence condition, Powerful Dependence condition, Pre-nascence condition, Post-nascence condition, Repetition condition, Kamma condition, Kamma-result condition, Nutriment condition, Faculty condition, Jhāna condition, Path condition, Association condition, Dissociation condition, Presence condition, Absence condition, Disappearance condition, Non-disappearance condition.

㈠因緣、㈡所緣、㈢增上緣、㈣無間緣、㈤相續緣、㈥俱生緣、㈦相互緣、㈧依止緣、㈨親依止緣、㈩前生緣、(十一)後生緣、(十二)重複緣、(十三)業緣、(十四)果報緣、(十五)食緣、(十六)根緣、(十七)禪那緣、(十八)道緣、(十九)相應緣、(二十)不相應緣、(二十一)有緣、(二十二)無有緣、(二十三)離去緣、(二十四)不離去緣。

Again and again 一次又一次

Punappunañ ceva vapanti bījam, punappunam vassati devarājā, punappunam khettam kasanti kassakā, punappunam dhaññam upeti rattham, punappunam yacakā yācayanti, punappunam dānapatī dadanti, punappunam dānapatī daditvā, punappunam saggam upeti thānam, punappunam khīranikā duhanti, punappunam vaccho upeti mātaram, punappunam kilamati phandati ca, punappunam gabbham upeti mando, punappunam jāyati miyyati ca, punappunam sīvathikam haranti, maggañ ca laddhā apunabbhavāya, na punappunam jāyati bhūripañño.

Again and again they sow the seed; again and again the sky king rains; again and again the farmers plough the fields; again and again the land produces grain; again and again the the beggars come and beg; again and again the the generous donors give again and again when many gifts are given; again and again the donors reach the heavens; again and again the dairymen milk the herds; again and again the lamb goes to its mother; again and again we weary and we toil; again and again the heedless come to birth; again and again comes birth, and dying follows; again and again are we carried to the grave. Only by gaining the Path for not returning, is a person of wisdom not again and again reborn.」(SN 1.12)

一次又一次他們播種， 一次又一次天王降下了雨， 一次又一次農夫在耕田， 一次又一次農地有了收成， 一次又一次乞丐來乞討， 一次又一次慷慨的施主布施， 一次又一次的布施功德， 一次又一次他們生到天上， 一次又一次牧主擠牛奶， 一次又一次羔羊去找母羊， 一次又一次我們辛勞地工作， 一次又一次凡夫來投胎， 一次又一次生下了又死去， 一次又一次死後我們被抬去墳墓。 只有修習八正道者才不不退轉， 這個人靠智慧才能不一次又一次回來投胎。(相應部1.12)

Understanding the three poisons 正觀于三毒

Pamādamūlako lobho, lobho vivadamūlako, Dāsabyakārako lobho, lobho paramhi petiko, Tam lobham parijānantam vandeham vītalobhakam.

Vihaññamūlako doso, doso virūpakārako, Vināsakārako doso, doso paramhi nerayo, Tam dosam parijānantam vandeham vītadosakam.

Sabbāghamūlako moho, moho sabbītikārako, Sabbandhakārako moho, moho paramhi svādiko, Tam moham parijānantam vandeham vitamohakam.

Greed』s the root of negligence, Greed』s the root of strife, Greed enslavement brings about, And in the future ghostly birth; That one who』s known greed to the end, I honour him who』s free of greed.

Hate』s the root of turbulence, Of ugliness the cause, Hate causes much destruction, And in the future hellish birth; That one who』s known hate to the end, I honour him who』s free of hate.

Delusion』s root of every ill, Delusion』s troublemaker, All blinding from delusion comes, And in the future birth as beast; That one who』s known delusion』s end』 I honour him, delusion-free.

貪欲放逸根，貪欲麻煩根，貪欲奴役人，未來生鬼道。究竟知貪欲，崇敬無貪者。 瞋恨動亂根，瞋恨生丑陋，瞋恨生破壞，未來生地獄，究竟知瞋恨，崇敬無瞋者。 愚癡眾病根，愚痴起煩惱，愚痴生痴暗，未來生畜牲，究竟知愚癡，崇敬無癡者。

Cross over to the other shore 度到彼岸

Appakā te manussesu, ye janā pāragāmino, athāyam itarā pajā, tīramevānudhāvati. Ye ca kho sammadakkhāte, dhamme dhammānuvattino, te janā pāramessanti, maccudheyyam suduttaram. (Dpd 85-85)

Among folk there are few, who go to the further shore, Most among humanity, scurry on this shore. But they who practice Dhamma, according to Dhamma well told, From death dominion hard to leave, they』ll cross to the further shore.

于諸眾人中，鮮有達彼岸，世間諸鄉朋，此岸長徘徊。 法已予善說，應行于正法，超越諸欲界，達難登彼岸。(南傳法句經85-86偈)

《雜阿含八六四經》(五陰如病) 大正大藏經

　　如是我聞：一時，佛住舍衛國祗樹給孤獨園。 　　爾時，世尊告諸比丘：若比丘若行、若形、若相，離欲惡不善法。有覺有觀，離生喜樂，初禪具足住，彼不憶念如是行，如是形、如是相，然于彼色，受、想、行、識法，作如病，如癰、如刺、如殺、無常、苦、空，非我思惟。于彼法生厭，怖畏、防護、生厭、怖畏、防護已，以甘露門而自饒益，如是寂靜，如是勝妙，所謂舍離，余愛盡、無欲、滅盡、涅槃。

佛說此經已，諸比丘聞佛所說，歡喜奉行!

《雜阿含六四經》(五陰無我) 大正大藏經

　　如是我聞:一時佛住舍衛國東園鹿子母講堂。 　　爾時，世尊晡時從禪起，出講堂，于堂陰中大眾前，敷座而坐。爾時，世尊嘆優陀那偈: 法無有吾我， 亦復無我所, 我既非當有， 我所何由生。 比丘解脫此， 則斷下分結。 　　時，有一比丘從座起，偏袒右肩，右膝著地，合掌白佛言：世尊，云何無吾我？亦無有我所？我既非當有，我所何由生？比丘解脫此，則斷下分結。 　　佛告比丘：愚痴無聞凡夫，計色是我，異我、相在，受、想、行、識是我，異我、相在。多聞聖弟子，不見色是我，異我、相在，不見受、想、行、識是我、異我、相在，亦非知者，亦非見者，此色是無常，受、想、行、識是無常。色是苦，受、想、行、識是苦。色是無我，受、想、行、識是無我。此色非當有，受、想、行、識非當有。此色壞有，受、想、行、識壞有，故非我、非我所， 我、我所，非當有，如是解脫者，則斷五下分結。① 　　時，彼比丘白佛言：世尊，斷五下分結已，云何漏盡無漏心解脫？慧解脫？現法自知作證具足住，我生已盡，梵行已立，所作已作，自知不受後有？ 　　佛告比丘：愚癡凡夫，無聞眾生，于無畏處而生恐畏，愚癡凡夫，無聞眾生怖畏，無我無我所，二俱非當生。攀緣四識住，何等為四？謂色識住，色攀緣、色愛樂、增進廣大生長，于受、想、行、識住、攀緣、愛樂，增進廣大生長。比丘，識于此處，若來、若去、若住、若起、若滅，增進廣大生長。若作是說，更有異法，識若來、若去、若住、若起、若滅、若增進廣大生長者，但有言說，聞已不知，增益生痴，以非境界故，所以者何？比丘，離色界貪已，于色意生縛亦斷，于色意生縛斷已，識攀緣亦斷，識不復住，無復增進廣大生長。受界、想、行界離貪已，于受、想、行、意生縛亦斷。受、想、行、意生縛斷已，攀緣亦斷。識無所住，無復增進廣大生長。識無所住故，不增長，不增長故，無所為作，無所為作故，則住，住故知足，知足故解脫，解脫故，于諸世間都無所取，無所取故無所著，無所著故自覺涅槃，我生已盡，梵行已立，所作已作，自知不受後有。比丘，我說識不住東方、南、西、北方、四維上下，除欲見法，涅槃滅盡，寂靜清涼。 　　佛說此經已，諸比丘聞佛所說，歡喜奉行! 生滅以不樂， 及三種分別， 貪著等觀察， 是名優陀那。 注: ① 五下分結,指身見,懷疑,戒禁取(斷以證初果), 貪欲,瞋恚(斷粗的以證二果),再消除細的貪欲,瞋恚(斷以證三果)。五上分結指色愛, 無色愛,掉舉惡作,我慢, 及無明(斷以證四果)。

《毀滅以前經》(經集八頌經品第十章) 郭良鋆譯

·具有什麼看法，和什麼德行，才能稱為平靜的人？我問你，喬達摩 啊！請說說這種最優秀的人。 ·世尊說道：「在身體毀滅以前就已擺脫貪愛，不執著開頭和結尾 ，也不考慮中間，他不崇拜任何事物。」 ·不憤怒、不恐懼、不吹噓、不作惡、不驕傲、說話機智，這樣的 牟尼確實控制了言語。 ·不期望未來、不悲傷過去、無視諸觸、不受任何觀點引導。 ·不執著、不欺騙、不貪婪、不妒忌、不魯莽、不輕視他人、也不 毀謗他人。 ·不貪戀享受, 不狂妄, 溫文爾雅, 聰明睿智, 不輕信, 不厭棄他人。 ·不為企求什麼而學習、不為得不到什麼而生氣、不為貪愛而受阻 起執、也不貪戀美味。 ·超然、有思想、不傲慢、不考慮自己在這世上等同于、優于或低 于別人。 ·獨立不羈、無.所依賴、理解萬物、不貪戀存在或不存在。 ·不追求愛欲、沒有束縛、越過執著、我稱這樣的人為平靜者。 ·他沒有兒子、牲畜、田地和財產，他既無所得，也無所棄。 ·世俗之人以及沙門和婆羅門對他說的話，並非他所推崇，因此， 他無動于衷。 ·不貪婪、不妒忌、不說自己等于、優于或低于別人，這樣的牟尼 是擺脫劫波，不進入劫波。 ·在這世上，沒有屬于自己的東西，不為消逝的東西悲傷，不陷入 萬物，這樣的人稱為平靜者。

Sanghadāna ( Dedicated to the deceased ) 僧伽食用供養 (回向于死者)

Imāni mayam bhante mataka bhattāni saparivārāni bhikkhu-sanghassa onojayāma, sādhu no bhante bhikkhu sangho imāni mataka bhattani saparivārāni patigganhatu amhakañ ceva mātā pitu ādinañca ñatakānam kālakatānam dīgharattam hitāya sukhāya.

Venerable! We wish to offer these foodstuff and necessities to the Sangha, for the long term benefits and happiness of us and our deceased relatives, may the Venerable accept our offering.

大德! 我等欲供養食物和需用品給予僧伽。為了我等與往生的父母與親人的長恆利益與幸福，請大德接受我等供養的食物和需用品。

Offering of ordinary robe ( Dedicated to the deceased ) 供養常用袈裟 (回向于死者 )

Imāni mayam bhante ticivarāni bhikkhu sañghassa dema sādhu no bhante ayam ticīvara dāna vipāko amhākañ ceva mātā pitu ādinañca ñatakānam kālakatānam hitāya sukhāya samvattatu amhākam cetassā.

Venerable! We wish to offer these robes to the Sangha, for the long term benefits and happiness of us and our deceased relatives, we wish they can share this merit with us.

大德! 我等欲供養這套袈裟給予僧團。願這供養為我等與往生的父母與親人，帶來利益與幸福。願我等能與他們同享這功德。

Pamsukula Gāthā 糞掃衣偈

Aniccā vata sañkhāra uppādavaya dhammino uppajjitvā nirujjhanti tesam vūpasamo sukkho. Sabbe sattā maranti ca marimsu ca marissare tathevāham marrisāmi natthi me ettha samsayo.

All condition are impermanent, they are of the nature of arising and ceasing. All those which appear will disappear, pacify our attachment to those phenomena, eliminate our afflictions and bring peace. All beings die, they were like this in the past, in the future they will die too. Similarly I will also die, I have no doubt on this.

一切的緣皆是無常的，他們的本質是生與滅。凡是出現的，必定會消失的，對這些執著的心，使它平息下耒，然後滅除眾煩惱，帶來安樂。一切眾生都會死，過去時死，將來也會死。同樣的，我也必會死，對此我沒有懷疑。

Dedication of Merits 功德回向偈

Puññassidāni katassa yānaññani katāni me tesañca bhāgino hontu, sattā nantāppamā naka, Ye piyā gunavantā ca, mayham mātā pitā dayo, ditthā me cāpiyaditthā vā aññe majihatta verino; Sattā ti tthanti lokasmim, te bhumma catu yonikā pañceka catu vokārā samsarantā bhavābhave, Ňātam ye pattidānamme anumodantu te sayam ye cimam nappajānanti, devā tesam nivedayum. Maya dinnana puññanam, anumodana hetuna, sabbe sattā sadā hontu averā sukha jīvino, Khema ppadañca pappontu tesāsā sijjhatam subhā.

May all beings — without limit, without end, have a share in the merit just now made, and in whatever other merit I have made. Those who are dear and kind to me beginning with my mother and father whom I have seen or never seen; and others, neutral or hostile; beings established in the cosmos the three realms, the four modes of birth, with five, one, or four aggregates wandering on from realm to realm: If they know of my dedication of merit, may they themselves rejoice, and if they do not know, may the devas inform them. By reason of their rejoicing in my gift of merit, may all beings always live happily, free from animosity. May they attain the Serene State, and their radiant hopes be fulfilled.

願我所作之功德，現在或是過去者，回向給于諸有情，無量無邊無窮盡， 我所敬愛有德者，父親母親如斯等，能見或是不見者，中立或是敵對者， 世間一切的眾生，三界四生諸有情，五蘊一蘊或四蘊，輪迴大小世界中， 在此迴向之功德，願諸有情皆隨喜，尚未知此回向者，惟願天人代傳報， 由此隨喜所作因，及我回向之功德，願諸有情常安樂，遠離一切仇與怨， 願諸眾生獲安樂，一切願望皆成就。

Adāsimeadi Gathā 他為我付出偈

Adāsi me akāsi me ñātimittā sakhā ca me, petānam dakkhinam dajjā pubbe katamanussaram. Na hi runnam va soko vā yā vaññā paridevanā na tam petānamatthāya evam titthanti ñātayo ayañca kho dakkhinā dinnā sanghamhi supatitthitā digarattam hitāyassa thānaso upakappati. So ñati dhammo ca ayam nidassito, petāna pūjā ca katā ulara, balañca bhikkhūna manuppadinnam, tumhehi puññam pasutam anappakanti.

Those who have offered to me, those who have worked with me, they were my relatives, friends and companions; remember what they have done and making offering in their name. Not crying, not depressed, not lamenting, making offering to the sangha has brought great long term benefits to them, Buddhism has already spread among his relatives, it is a great honour to the deceased, this also brought strength to the monks, this has accumulated merits to you.

他們布施和付出 是我親戚友同伴 憶念死者的業行 及為死者作布施 不要哭泣不悲傷 也不發出哀號聲 不為死者帶裨益 死者仍然無改善 但能供養給僧團 將為他們都帶來 現實長遠的利益 親屬為他作供養 幫助責任已顯出 為鬼供養給僧團 在親戚與眷屬間 對死者是大榮幸 也供比丘身營養 累積殊勝的功德

Transference of merit to devas (Deities) 回向功德

Ākāsatthā ca bhummatthā, devā nāgā mahiddhikā, Puññam tam anumōditvā, ciram rakkhantu lōka sāsanam.

Ākāsatthā ca bhummatthā, devā nāgā mahiddhikā, Puññam tam anumōditvā, ciram rakkhantu desanam.

Ākāsatthā ca bhummatthā, devā nāgā mahiddhikā, Puññam tam anumōditvā, ciram rakkhantu mam param.

Ettāvatā ca amhehi, sambhatam punna sampadam, Sabbe devā anumodantu, sabba sampatti siddhiyā.

Ettāvatā ca amhehi, sambhatam punna sampadam, Sabbe bhuta anumodantu, sabba sampatti siddhiyā.

Ettāvatā ca amhehi, sambhatam punna sampadam, Sabbe satta anumodantu, sabba sampatti siddhiyā.

May mighty deities and nagas, dwelling in space and on the earth, Rejoice in this merit of ours, and long protect the Buddha』s dispensation.

May mighty deities and nagas, dwelling in space and on the earth, Rejoice in this merit of ours, and long protect the Teaching of Dhamma.

May mighty deities and nagas, dwelling in space and on the earth, Rejoice in this merit of ours, and long protect myself and others.

May all devas share this merit, which we have thus acquired, May it contribute greatly to their happiness.

May all creatures share this merit, which we have thus acquired, May it contribute greatly to their happiness.

May all beings share this merit, which we have thus acquired, May it contribute greatly to their happiness.

回向此功德，龍天大力者，願他們恆護，佛法長住世。 回向此功德，龍天大力者，願他們恆護，佛法之慧命。 回向此功德，龍天大力者，願他們恆護，我與諸眾生。 願以此功德，迴向于諸天，願他們獲得，盛大之安樂。 願以此功德，迴向于眾生，願他們獲得，盛大之安樂。 願以此功德，迴向于有情，願他們獲得，盛大之安樂。

Transference of merits to departed ones回向功德

Idam me ñatinam hotu, sukhita hontu ñatayo (X3)

Let this merit go to our relatives, May they be happy. (X3)

願以此功德，迴向于親眷，願他們獲得，幸福與安樂。(三次)

法増比丘 二零零七年五月整理于Buddhist Society of NT, Darwin, Australia