法句経 1.双要品［和・英・ 漢・パ］

法句経 
DHAMMAPADA
南北対照英・漢・和訳

常盤大定 著
出版者：博文館
出版年月日：明39.4


第一　双要品
THE TWIN-VERSES

1

何事も、皆、心より起る。
心を本（もと）に、成らぬものなし。

ものいふに、また、ふるまふに、
けがれたる心よりせば、
車に轍（あと）のそふごとく、
苦（くるし）みの従はぬ事あらじ。

All that we are is the result of what we have thought:
it is founded on our thoughts, it is made up of our thoughts.

If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of him who draws the carriage.

心為法本　心尊心使
中心念悪　即言即行
罪苦自追　車轍於轍

Manopubbaṅgammā dhammā
Manoseṭṭhā manomayā
Manasā ce paduṭṭhena
Bhāsati vā karoti vā
Tato naṃ dukkham anveti
Cakkaṃ va vahato padaṃ


2

何事も、皆、心より起る。
心を本（もと）に、成らぬものなし。

ものいふに、また、ふるまふに
うるはしき心よりせば、
形の影のそふごとく、
楽（たのし）みの随はぬ事あらじ。

All that we are is the result of what we have thought:
it is founded on our thoughts, it is made up of our thoughts.

If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.

心為法本　心尊心使
中心念善　即言即行
福楽自追　如影随形

Manopubbaṅgammā dhammā
Manoseṭṭhā manomayā
Manasā ce pasannena
Bhāsati vā karoti vā
Tato naṃ sukhaṃ anveti
Chāyā va anapāyinī


3

「にくや、彼、我をはじヽめ、
うたて、我、彼に敗（やぶ）れぬ」

かヽる思ひを、胸にやとさば、
怨みのきゆる時はあらじな。

"He abused me, he beat me, he defeated me, he robbed me,"
-hatred in those who harbor such thoughts will never cease.

人若罵我　勝我不勝
快意従者　怨終不息

akkocchi maṃ avadhi maṃ
ajini maṃ ahāsi me
ye ca taṃ upanayhanti
veraṃ tesaṃ na sammati


4

「にくや、彼、我をはじヽめ、
うたて、我、彼に敗（やぶ）れぬ」

かヽる思ひを、胸にやどさずば、
遂に、怨みのきえぬ事なし。

"He abused me, he beat me, he defeated me, he robbed me,"
-hatred in those who do not harbor such thoughts will cease.

若人致毀罵　彼勝我不勝
快楽従意者　怨終得休息

akkocchi maṃ avadhi maṃ
ajini maṃ ahāsi me
ye ca taṃ nupanayhanti
veraṃ tesūpasammati


5

いつの世にかは、怨みによりて、
うらみ心の、きえてはつべき。

忍ぶの外（ほか）に、道はあらじと、
うべ、昔（むか）しより、いひぞ傳ふる。

For hatred does not cease by hatred at any time:
hatred cease by love;
This is an old rule.

不可怨以怨　終以得休息
行忍得息怨　此名如来法

na hi verena verāni sammantīdha kudācanaṃ
averena ca sammanti esa dhammo sanantano


6

他（ひと）の身をせむるをやめて、
我と、我身（わがみ）をかへり見よ。

あはれ、よく、かくとしりなば、
争ひは、やがてきえなむ。

And some do not know that we must all come to an end here;
but others know it, and hence their quarrels cease.

不好責彼　務自省身
如有知此　永滅無患

pare ca na vijānanti mayaṃ ettha yamāmase
ye ca tattha vijānanti tato sammanti medhagā


7

五欲の赴むくまヽに、
快楽（たのしみ）の影のみを追ひ、
気弱く、心（こころ）怯（ゆる）まば、
なよ草の風にふす如（ごと）、
魔（まよはし）に、たはされなまし。

He who lives looking for pleasures only, his senses uncontrolled, immoderate in his enjoyments, idle and weak, Māra (the tempter) will certainly overcome him, as the wind throws down a weak tree.

行見身浄　不摂諸根
飲食不節　慢惰怯弱
為邪所制　如風靡草

subhānupassiṃ viharantaṃ indriyesu asaṃvutaṃ
bhojanamhi cāmattaññuṃ kusītaṃ hīnavīriyaṃ
taṃ ve pasahati māro vāto rukkhaṃ va dubbalaṃ


8

快楽（たのしみ）の影を追わず、
適度（ほどほど）に、五根（ごこん）を制（おさ）へ、
気たけく、心（こころ）精進（しま）らば、
風ふけど、山動かぬ如（ごと）、
魔（まよはし）に、たはされざらむ。

He who lives without looking for pleasures, his senses well controlled, in his enjoyments moderate, faithful and strong, Māra will certainly not overcome him, any more than the wind throws down a rocky mountain.

観身不浄　能摂諸根
食知節度　常楽精進
不為邪動　如風大山

asubhānupassiṃ viharantaṃ indriyesu susaṃvutaṃ
bhojanamhi ca mattaññuṃ saddhaṃ āraddhavīriyaṃ
taṃ ve nappasahati māro vāto selaṃ va pabbataṃ


9

心の中（うち）に毒態（けがれ）あり、
まだ自らを調（おさ）め得（え）で、
墨染（すみぞめ）の衣（ころも）きるとても、
きるかひもなき身ぞ、うたて。

He who wishes to put on the sacred orange-colored dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the orange-colored dress.

不吐毒態　欲心馳騁
未能自調　不應法衣

anikkasāvo kāsāvaṃ yo vatthaṃ paridahissati
apeto damasaccena na so kāsāvaṃ arahati


10

心の中（うち）に毒態（けがれ）なく、
よく自らを調（おさ）め得（え）ば、
かヽる身になむ、墨染（すみぞめ）の
衣（ころも）の色ぞ相応（ふさ）はしき。

But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, is indeed worthy of the orange-colored dress.

能吐毒態　戒意安静
降心已調　此應法衣

yo ca vantakasāvassa sīlesu susamāhito
upeto damasaccena sa ve kāsāvaṃ arahati


11

いつはりをまことヽ思ひ、
まことをば、いつはりとせば、
真理（まこと）をさとる時もなく、
あだの願ひを、たどるべし。

They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

以真為偽　以偽為真
是為邪計　不得真利

asāre sāramatino sāre cāsāradassino
te sāraṃ nādhigacchanti micchāsaṅkappagocarā


12

まことをば、まことヽしりつ、
いつはりを、いつはりとせば、
やがて真理（まこと）をさとり得て、
たヾしき道を踏み行（ゆ）かむ。

They who know truth in truth, and untruth in untruth, arrive at truth, and follow desires.

知真為真　見偽知偽
是為正計　必得真利

sārañ ca sārato ñatvā asārañ ca asārato
te sāram adhigacchanti sammāsaṅkappagocarā


13

屋（やね）ふくとても、もし隙あらば、
雨ふるたびに、漏れもこそすれ。

こヽろの動くまヽに任さば、
うごくまにまに、欲ぞ漏れ出（で）ん。

As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.

蓋屋不密　天雨則漏
意不惟行　淫泆為穿

yathā agāraṃ ducchannaṃ vuṭṭhi samativijjhati
evaṃ abhāvitaṃ cittaṃ rāgo samativijjhati


14

七重（なヽへ）に、八重（やへ）に、屋（やね）をふきなば、
雨ふるとても、漏らんよしなし。

こヽろを、かたく摂（をさ）めゆきなば、
漏れ出（いづ）る欲もあらじとぞ思ふ。

As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.

蓋屋善密　雨則不漏
摂意惟行　淫泆不生

yathā agāraṃ succhannaṃ vuṭṭhi na samativijjhati
evaṃ subhāvitaṃ cittaṃ rāgo na samativijjhati


15

道にたがへる業（わざ）を為す身は、
この世、後（のち）の世、ともに痛（いた）まし。

あしかりしむかし思へば、
心は苦し、また悲し。

The evil-doer mourns in this world, and he mourns in the next; he mourns in both.
He mourns, he suffers when he sees the evil of his own work.

造憂後憂　行悪両憂
彼憂惟懼　見罪心懅

idha socati pecca socati pāpakārī ubhayattha socati
so socati so vihaññati disvā kammakiliṭṭham attano


16

道にかなへる業（わざ）を為す身は、
この世、後（のち）の世、ともにうるはし。

浄（きよ）かりしむかし思へば、
心は楽し、またうれし。

The virtuous man delights in this world, and he delights in the next; he delights in both.
He delights, he rejoices, when he sees the purity of his own work.

造喜後喜　行善両喜
彼喜惟歓　見福心安

idha modati pecca modati katapuñño ubhayattha modati
so modati so pamodati disvā kammavisuddhim attano


17

道にたがへる業（わざ）を為す身は、
この世、後（のち）の世、ともに苦しむ。

かへりみるだも、くるしきを、
罪の報いを見ば、いかに。

The evil-doer suffers in this world, and he suffers in the next; he suffers in both.
He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.

今悔後悔　為悪両悔
厥為自殃　受罪熱悩

idha tappati pecca tappati pāpakārī ubhayattha tappati
pāpaṃ me katan ti tappati bhiyyo tappati duggatiṃ gato


18

道にかなへる業（わざ）を為す身は、
この世、後（のち）の世、ともに楽しむ

かへり見るだも、たのしきを、
福（さち）の報いを見ば、いかに。

The virtuous man is happy in this world, and he is happy in the next; he is happy in both.
He is happy when he thinks of the good he has done; he is still more happy when going on the good path.

今歓後歓　為善両歓
厥為自祐　受福悦豫

idha nandati pecca nandati katapuñño ubhayattha nandati
puññaṃ me katan ti nandati bhiyyo nandati sugatiṃ gato


19

多く誦（よ）むとも、身に行はず、
動くこヽろを制（おさ）へ行（ゆ）かずば、
他（よそ）の牛をば数ふるごとく、
聖（ひじ）りの友と、いはんよしなし。

The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.

雖誦習多義　放逸不従正
如牧数他牛　難獲沙門果

bahum pi ce saṃhitaṃ bhāsamāno na takkaro hoti naro pamatto
gopo va gāvo gaṇayaṃ paresaṃ na bhāgavā sāmaññassa hoti


20

誦（よ）むことは、よし、少しなりとも、
三毒（さんどく）をすて、二世（にせ）に惑はず、
たヾしき智慧に意（こヽろ）開かば、
これや、聖（ひじ）りの友とこそ見め。

The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world, or that to come, has indeed a share in the priesthood.

時言少求　行道如法
除媱怒癡　覚正意解
見対不起　是佛弟子

appam pi ce saṃhitaṃ bhāsamāno dhammassa hoti anudhammacārī
rāgañ ca dosañ ca pahāya mohaṃ sammāppajāno suvimuttacitto
anupādiyāno idha vā huraṃ vā sa bhāgavā sāmaññassa hoti



出典：
法句経 : 南北対照英・漢・和訳　常盤大定　著
Readings in Pali Texts
常足庵備忘録