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법정 스님의 번역본 法句經에 한문본, 영문본은 물론 전체 내용구성표와 함께 편집하였습니다
▶ 『법구경』해제
법구경은 2권 39품으로 법구가 편집한 것을 3세기 초에 유기난 등이 번역한 것이다. 원전은 팔리 5(니카아야)의 하나인 《소부(小部)》에서 찾을 수 있으며, 법구경의 품 배열 순서를 비롯해서 거의 모든 것이 일치하고 있는 「법구비유경」은 4권 40품으로 4세기 초 법거(法炬)와 법립(法立)이 한역했다.「법구비유경」에는 ‘호계품’이 하나 더 들어 있다는 것이 다르다. 그런데「법구경」은 운문(韻文)으로 되어 있는 게송들만 모아놓은 것인 반면, 「법구비유경」은 그 계송이 설해지게 된 인연담을 추가하고 있는 차이점이 보일 뿐이다. 고려팔만대장경 속에서 볼 수 있는 법구경계의 이본(異本)으로는 「출요경」「법집요송경」등이 있다. 「법구경」은 아마도 불교경전 중에서 세계에 가장 널리 아려진 경전일 것이다. 무엇보다도 내용이 쉽고 간결하며 아름답고도 담박한 시어로 구성되어 있기 때문에 서구 세계나 우리에게 친숙하게 알려져 있고, 우리가 주로 접하는 현본 「법구경」은 주로 팔리어에서 번역된 것으로, 모두 26장 423게송을 싣고 있다.
법구경은 小乘의 여러 부파가 각기 다른 것을 전했던 것 같다. 지금으로부터 1750년쯤 전에 39품 752게송의 한역 법구경이 나왔는데, 이것은 당시 존재하던 500게송, 700게송, 900게송의 세 가지 법구경을 역경한 것이다. 그것은 팔리어《법구경》계통 의 26품을 기본으로 했다. 여기에다 설일체유부의《법구경》인 900게송을 보충하여 번역하고 이전부터 존재하던 700게송 가운데 일부분을 덧붙여 현재의 한역《법구경》이 만들어졌다. 그 후에《법구경》에 관련된 경전이 세 차례 정도 한역되었고, 티베트역도 세 종류가 있다. 이것들은《법구경》의 게송만으로 이루어졌거나 또는 주석을 포함한 것도 있는데, 대부분 설일체유부의《법구경》이다. 이것은《우다나품》이라고도 불리며 33품 900여 게송으로 이루어져 있다. 《우다나품》의 범어 단편은 금세기 초엽에 중앙 아시아를 탐험하던 서양인이 발견했는데, 현재는 영국, 프랑스, 독일에 있다. 영국이나 프랑스에서는 그것이 일찍 알려졌지만 독일에서는 최근에 그 전모가 점차 밝혀지고 있다. 그러나 완전한 모습을 갖춘《법구경》은 한역이나 티베트역 뿐이므로 그 내용은 이미 널리 알려져 있다. 이 밖에도《법구경》의 이름이나 게송이 다른 불전에 인용되는 경우가 적지 않아 여러 부파에 각각의《법구경》이 있었음을 알 수 있다. 앞에서 말한 불교 범어인 석존의 전기 마하바스트 에도 대중부(大衆部)의 법구경 이 몇 차례나 인용되며 한 품에 실려 있는 게송이 모두 나오기도 한다. 이러한 여러《법구경》중에서 가장 진귀한 것은《속어 법구경》이다.
법구경의 번역은 맨 먼저 중국에서 시도 되었는데, A.D 224년에서 A.D 980 사이 네 번에 걸쳐 한역되었다. 법구경은 서양의 언어로 가장 많이 번역된 불교 경전이다. 그리고 동시에 서구 지식인들 사이에서 반드시 읽지 않으면 안 되는 '교양필독서'로서 널리 알려져 있다. 인간으로서, 구도자로서 이 생을 살아가는 방법을 구체적으로 제시한 '삶의 지침서'로 널리 알려져 있다. 1855년 덴마크의 불교학자 파우스뵐에 의해서 라틴어 역 법구경이 최초로 출간, 대대적인 충격을 불러 일으켰다.당시 파우스뵐은 코펜하겐대학 도서관에서 사서 일을 맡고 있던 무명의 젊은이에 불과했다. 파우스뵐의 라틴어 역본(譯本)에뒤이어 1860년 웨버(Weber)에 의해서 독일어 여본이 출간되었고, 그로부터 21년 후 인1881년 막스뮬러의 영역본이 출간되었다. 막스뮬러의 영역본은 명역(名譯)으로서 지금도 학자들 사이에서 기본 텍스트로 널리 사용되고 있다. 1914년에는 새로운 PTS본으로 팔리원본을 곁들인 수망갈라본(Suriyagod Sumangala)이 출판되었다. 그리고 또 1950년에는 인도철학자이자 인도 대통령을 역임한 라다크리슈난(Radhakrishnan)의 영역본이 출간되었다. 이밖에도 10회 이상의 영역과 독일어 역, 2회 이상의 프랑스어 역과 러시아어 역, 그리고 스페인어 역과 이태리어 역본 등이 있다. 일본에서는 1906년《남북대조영한화역 법구경》이 출간되었다.
《법구경》과 동일계의 경전들을 한역 대장경에서 찾아보면 다음과 같은 세 가지가 있다. 첫째는《법구비유경》(4권)인바 한역《법구경》의 게송 가운데서 ⅔를 그대로 옮겨와서 그것이 설하여지게된 사정과 인연을 말하여 주는 비유(譬喩)를 적은 것이다. 이 경은 39품으로 그 배열과 순서는 한역《법구경》의 장(章)의 배열이나 순서와 일치한다. 각 품(品)마다 한가지 이상 다섯가지나 여섯가지의 비유를 들고 있는데 그 수는 모두 68가지에 이른다. A.D 290∼306년 법거(法炬)와 법립(法立)에 의해 한역되었으므로《법구경》보다는 한역연대가 약간 늦다. 둘째는《출요경》(30권)이다. 이 경은《법구비유경》보다고 거의 100년뒤인 A.D 398∼399년에 축불념(竺佛念)에 의해 한역되었는데, 그 내용은《법구경》의 시구(詩句) 를 부분적으로 인용하면서 디른 시구들을 많이 섞어 넣고 그 시구들에 담긴 교훈을 석존 당시의 역사적 상황과 관련시켜서 실례를 들어가며 산문(散文)으로 해설을 가한 것이기 때문에《법구경》을 이해하는데 큰 도움이 된다. 셋째는《법집요송경》(4권)으로 경명(經名) 그대로 순전히 게명이다. 출요경과 장수(章數), 게수(偈數)가 비슷한데 그것을 시의 형식에 담았다. 출요경에 나오는 게는 4자1구, 5 자1구가 착잡한데에 비해서 이 경의 게는 전부 5자1구로 되어 있는 것이 특징이라 할 수 있다. 32품으로 구성되어 있으며 앞의 두 경 보다 훨씬 뒤인 A.D 950∼1000년경에 천식재(天息災)에 의해 한역되었다.
법구경은《우다나》(無問自說經),《숫타니파타》(經集)와 함께 가장 오래된 불교경전으로서 옛부터 불교도들 사이에서 가장 널리 읽혀지던 경전이다. 그리고 동시에 법구경은 불교경전, 자이나교경전, 인도의 옛 문헌 등에서 명언적인 시구들만을 뽑아 한 권의 경전으로 묶은 것이다. 이 법구경의 편집자는 달마 트라타(法救)로서 B.C 2세기 경에 살았던 인물이다. 여기 전 26장의 내용을 자세히 살펴 본다면 다음과 같다. ----------------------------------------------------------------------------- ===================================================================
5. 경전의 영향 《법구경》은 한마디로 말해서 시집(詩集)이다. 주로 단독의 게(偈)로 되어 있으나 때로는두 개, 또는 여러게의 게(咽)가 한데 묶여져 있는 수도 있다. 이러한 시들은 물론 석존이 직접 읊은 것은 아니지만 석존의 요긴한 뜻이 시(時)의 형태로 엮어져서 원시불교 교단내 에서 널리 유포되고 있었는데 사람들은 각각 달리 편집했던 것으로 생각된다. 편집의 시 기는 서력기원전 4∼3세기 경으로 추정되는데 개중에는 그보다 오래된 것도 있다. 이 경은 불교의 윤리적인 교의(敎義)를 시의 형태로 나타내어 불도(佛道)에 입문하는 지침으로 하고 있다. 방대한 불교성전중 가장 오래된 것으로 석존의 진의(眞意)를 전하는 주옥(珠玉)의 문자로서 진중(珍重)되고 있어서 옛부터 불교도들에게 가장 많이 애송(愛誦)되어 왔기 때문에 이 경만큼 오래 되고 또 널리 불교도들에게 읽힌 성전은 없었다고 해도 과언이 아니다.
이 경전의 가장 큰 특징은 어떤 교리상의 문제나 계율적인 쟁점이 아니라,부처님의 가르침을 따르는 가장 근본적인 문제를 다루고 있다는 점일 것이다. 결국 《법구경》의 요지는 '어떻게 믿어야 하는가.'와'어떻게 살아야 하는가.'이 두 가지 문제로 귀결된다. 특히 출 가수행자나 재가신도를 막론하고, 부처님의 가르침을 받드는 일의 근본은 바로 자신의 마음을 닦는 일, 그래서 모든 욕망과 집착으로부터 벗어나는 일에서 비롯된다는 사실과, 그 러기 위해선 스스로 밝은 지해를 얻어야만 한다는 《법구경》의 말씀들은, 왜 가장 널이 읽히는 대중적인 경전으로 자리잡고 있는가에 대한 명확한 해답이 될 것이다. 《법구경》만큼 옛부터 불교도들에게 애송된 경전도 드물고, 또 오늘날까지도 이처럼 널리 읽히는경전은 찾아보기 힘들다. 심지어 불교에 대해 깊은 이해가 없는 사람들까지도 《법구경》만은 별다른 저항감 없이 접한다는 사실은, 바로 《법구경》만이 가진 깊은 지혜의 보편 성 때문일 것이다.
<<법구경 전문>> 법구경은 한날 한시에 부처님께서 설법하신 내용이 아니라 각각의 이시(異時)에 부처님께서 말씀하신 것을 모아놓은 것이어서 사실 말씀 한마디 한마디마다 그 내력이 있는데 이에 대한 경전으로는 따로 법구비유경(法句譬喩經)이 있습니다. 법구비유경은 법구경의 3분의 2를 가려뽑아 그것이 설해지게 된 사정이나 인연을 비유를 곁들여 해설하고 있읍니다.(전 4권 39품) 거해스님의 법구경은 상,하 두권으로 된 두꺼운 책으로서 법구비유경까지 소개해 놓고 있습니다. 법구경의 가치에 대해서는 최초로 번역하셨던 김달진 역경위원님께서 "1.간단한 말속에 불교의 요긴한 뜻을 두루 가지고 있고, 2.말한 바가 아주 실제적이어서 우리생활과 밀접한 관계가 있고, 3.종교의 구극은 윤리 도덕이 아니지만은 거기서 불교의 도의(道義)를 찾을수 있고, 4.그것이 성립된 연대가 가장 오래 됐으므로 원시불교의 면목을 가장 많이 가지고 있다" 고 말씀하십니다.
법구경 法句經 ========================= 영역 원고는 The Dhammapada by S. Radhakrishnan (1888-1975) <전 인도 대통령 1962-67 재직 > 1950 년판 ---------------------------------------- - 第 1 章. 쌍서품 (雙敍品) - 대구(對句)의 장 THE TWIN-VERSES 1. 첫번째 가르침
心爲法本 心尊心使. 中心念惡 卽言卽行. 罪苦自追 車轢於轍. (The mental) natures* are the result of what we have thought, are chieftained by our thoughts, are made up of our thoughts. If a man speaks or acts with an evil thought, sorrow follows him (as a consequence) even as the wheel follows the foot of the drawer (i.e. the ox which draws the cart). [Note: Mental nature는 dharma(梵) dhamma(巴)의 번역이다. dharma와 같은 多義語도 드물다. 韓譯은 마음.]
心爲法本 心尊心使. 中心念善 卽言卽行. 福樂自追 如影隨形. (The mental) natures are the result of what we have thought, are chieftained by our thoughts, are made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him (in consequence) like a shadow that never leaves him.
人若罵我 勝我不勝 快意從者 怨終不息. 'He abused me, he struck me, he overcame me, he robbed me' -- in those who harbour such thoughts hatred will never cease.
人若致毁罵 役勝我不勝 快樂從意者 怨終得休息. 'He abused me, he struck me, he overcame me, he robbed me' -in those who do not harbour such thoughts hatred will cease.
5 不可怨以怨 終以得休息. 行忍得息怨 此名如來法. Not at any time are enmities appeased here through enmity but they are appeased through non-enmity. This is the eternal law.
6 不好責彼 務自省身. 如有知此 永滅無患. Some (Who are not learned) do not know that we must all come to an end here*; but those who know this, their dissensions cease at once by their knowledge. [Note: We must all come to an end here는 原文대로 英譯하면 We must go into the presence of Yama. (우리는 염라대왕 앞으로 가야 한다.)]
7 行見身淨 不攝諸根 飮食不節 漫墮怯弱 爲邪所制 如風靡草. As the wind throws down a tree of little strength so indeed does Mara (the tempter) overthrow him who lives looking for pleasures, uncontrolled in his senses, immoderate in eating, indolent, and of low vitality.
8 觀身不淨 能攝諸根 食知節度 常樂精進 不爲邪動 如風大山 As he wind does not throw down a rocky mountain, so Mara indeed does not overthrow him who lives unmindful of pleasures, well controlled in his senses, moderate in eating, full of faith (in the Buddha, the low, and the Sa?gha or community), and of high vitality.
9 不吐毒態 慾心馳騁 未能自調 不應法衣 He who will wear the yellow robe without having cleansed himself from impurity, who is devoid of truth and self-control, is not deserving of the yellow robe.* [Note: Yellow robe의 原語는 Kasava. Kasava의 原義는 impurity. 韓譯은 누더기 같은 것.]
10 能吐毒態 戒意安靜 降心巳調 此應法衣 But he who puts away depravity, is well grounded in all virtues, and is possessed of self-restraint and truth is indeed worthy of the yellow robe.
11 以眞爲僞 以僞爲眞 是爲邪計 不得眞利 They who imagine truth in untruth and see untruth in truth, never arrive at truth but follow vain imaginings (desires).
12 知眞爲眞 見僞知僞 是爲正計 必得眞利 But they who know truth as truth and untruth as untruth arrive at truth and follow right desires.
13 蓋屋不密 天兩則漏 意不惟行 淫 ?爲穿 As rain breaks through an ill-thatched house, so passion makes its way into an unreflecting mind.
14 蓋屋善密 雨則不漏 攝意惟行 淫일不生 As rain does not break through a well-thatched house, so passion does not make its way into a reflecting mind.
15 造憂後憂 行惡兩憂 彼憂惟懼 見罪心거 The evil-doer grieves in this world, he grieves in the next; he grieves in both. He grieves, he is afflicted, seeing the evil of his own actions.
16 造喜後喜 行善兩喜 彼喜惟歡 見福心安 The righteous man rejoices in this world, he rejoices in the next; he rejoices in both. He rejoices and becomes delighted seeing the purity of his own actions.
17 今悔後悔 爲惡兩悔 厥爲自殃 受罪熱惱 The evil-doer suffers in this world, he suffers in the next; he suffers in both. He suffers (thinking) 'evil has been done by me'. He suffers even more when he has gone to the evil place.
18 今歡後歡 爲善兩歡 厥爲自祐 受福悅豫 The righteous man rejoices in this world, he rejoices in the next; he rejoices in both. He rejoices (thinking) 'good has been done by me'. He rejoices still more when he has gone to the good place.
19 雖誦習多義 放逸不從正 如牧數他牛 難獲沙門果 Even if he recites a large number of scriptural texts but, being slothful, does not act accordingly, he is like a cowherd counting the cows of others, he has no share in religious life.
20 時言少求 行道如法 除狀怒痴 覺正意解 見對不起 是佛弟子 Even if he recites only a small number, if he is one who acts rightly in accordance with the law, he, having forsaken passion, hatred, and folly, being possessed of true knowledge and serenity of mind, being free from worldly desires both in this world and the next, has a share in the religious life.* [Note: The Buddha's teaching is a way of life, not a way of talking.]
- 第 2 章. 방일품(放逸品) - 근면(勤勉)의 장 VIGILANCE 2 . 부지런히 닦음
21 戒爲甘露道 放逸爲死徑 不貪則不死 失道爲自喪 Vigilance* is the abode of eternal life,* thoughtlessness is the abode of death. Those who are vigilant (who are given to reflection) do not die. The thoughtless are as if dead already. [Note: Vigilance의 原語 appamada. It is thoughtfulness, reflective attitude which is the root of all other virtues. Eternal life의 원어 amatam: skt. amrtam, deathless. This gives the negative side of nirvana which positively is the highest spiritual freedom.]
22 慧知守道勝 從不爲放逸 不貪致歡喜 從是得道樂 The wise who have clearly understood this reflectiveness delight in reflectiveness and rejoice in the knowledge of the Aryas. [Note: Aryas: the noble, the elect.]
23 常當惟念道 自强守正行 健者得度世 吉祥無有上 There wise ones, meditative,* persevering, always putting forth strenuous effort attain to nirvana, the highest freedom and happiness. [Note: Meditative: 原語 jhanam: skt. dhyanam. intense concentration leading to serenity of mind which is an anticipation of nirvana.]
正念常興起 行淨惡易滅 自制以法壽 不犯善名增 If a person in reflective, if he rouses himself, if he is evermindful, if his deeds are pure, if he acts with consideration, if he is self-restrained and lives according to law, his glory will increase.
發行不放逸 約以自調心 慧能作錠明 不返冥淵中 The wise man, by rousing himself, by vigilance, by restraint, by control, may make for himself an island which the flood cannot overwhelm.
26 愚人意難解 貪亂好爭訟 上智常重愼 護斯爲寶尊 Fools, men of inferior intelligence, fall into sloth; the wise man guards his vigilance as his best treasure.
27 莫貪莫好諍 亦莫嗜欲樂. 思心不放逸 可以獲大安 Give not yourselves over to sloth or to the intimacy with lust and sensual pleasures. He who meditates with earnestness attains great joy.
28 放逸如自禁 能却之爲賢. 己昇智慧閣 去危爲卽安. 明智觀於愚 譬如山如地. When the wise man drives away sloth by strenuous effort, climbing the high tower of wisdom, he gazes sorrowless on the sorrowing crowd below. The wise person gazes on the fools even as one on the mountain peak gazes upon the dwellers on the plain (below).
29 不自放逸 從是多寤 羸馬比良 棄惡爲賢 Earnest among the slothful, awake among the sleepy, the wise man advances even as a racehorse does, leaving behind the hack.
30 不殺而得稱 放逸致毁謗. 不逸摩竭人 緣諍得生天 By vigilance did Indra* rise to the lordship of the gods. People praise vigilance; thoughtlessness is always deprecated. [Note: Indra: becomes in Buddhism and archangel.]
31 比丘謹愼樂 放逸多憂愆 結使所纏裏 爲火燒已盡 A mendicant who delights in vigilance, who looks with fear on thoughtlessness (who sees danger in it), moves about like a fire consuming every bond, small or large.
32 守戒福致喜 犯戒有懼心 能斷三界漏 此乃近泥洹 A mendicant who delights in vigilance, who looks with fear on thoughtlessness, cannot fall away (from his perfect state) (but) is close to nirvana.
33 心多爲輕躁 難持難調護 智者能自正 如匠익箭直 Just as a fletcher makes straight his arrow, the wise man makes straight his trembling, unsteady thought which is difficult to guard and difficult to hole back (restrain). [Note: Mind in Indian thought, Hindu and Buddhist, is said to be fickle and difficult to control, but by training it can become stable and obedient.]
34 如魚在旱地 以離於深淵 心識極惶懼 魔衆而奔馳 Even as a fish taken from his watery home and thrown on the dry ground (moves about restlessly), this thought quivers all over in order to escape the dominion of Mara (the tempter or Death).
35 輕躁難持 惟欲是從. 制意爲善 自調則寧 The control of thought, which is difficult to restrain, fickle, which wanders at will, is good; a tamed mind is the bearer of happiness.
36 意微難見 隨辱而行. 慧常自護 能守則安 Let the wise man guard his thought, which is difficult to perceive, which is extremely subtle, which wanders at will. Thought which is well guarded is the bearer of happiness.
37 獨行遠逝 覆藏無形. 損意近道 魔繫乃解. They who will restrain their thought, which travels far, alone, incorporeal, seated in the cave (of the heart), will be freed from the fetters of death.
心無在息 亦不知法 迷於世事 無有正智 If a man's thought is unsteady, if it does not know the true law, if the serenity of mind is troubled, (in him) wisdom is not perfected.
39 念無適止 不絶無邊 福能알惡 覺者爲賢 There is no fear for him whose thought is untroubled (by faults), whose thought is unagitated, who has ceased to think of good and evil, who is awake (watchful, vigilant).
40 觀身如空甁 安心如丘城 以慧與魔戰 守勝勿復失 Knowing that this body is (fragile) like a jar, making this thought firm like a fortress, let him attack Mara (the tempter) with the weapon of wisdom, protect what he has conquered and remain attached to it.
41 是身不久 還歸於地 神識已離 骨幹獨存 Before long, alas, will this body lie on the earth, despised, bereft of consciousness, useless like a burnt faggot.
心豫造處 往來無端 念無邪僻 自爲招惡 Whatever an enemy may do to an enemy, whatever a hater may do to a hater, a wrongly directed mind will do us greater harm.
43 是意自造 非父母爲 可勉向正 爲福勿回 Not a mother, not a father, nor any other relative will do so much; a well-directed mind will do us greater service.
- 第 4 章. 화향품(華香品) - 꽃의 장 FLOWERS 4. 꽃
孰能擇地 捨鑑取天 誰設法句 如擇善華 Who shall conquer this world and this world of Yama (the lord of the departed) with its gods? Who shall find out the well-taught path of virtue even as a skilled person finds out the (right) flower?
45 學者擇地 捨鑑取天 善說法句 能採德華 The disciple will conquer this world and this world of Yama with its gods. The disciple will find out the well-taught path of virtue even as a skilled person finds out the (right) flower.
46 觀身如沫 幻法野馬 斷魔華敷 不覩死生 Knowing that this body is like froth, knowing that it is of the nature of a mirage, breaking the flowery shafts of Mara, he will go where the king of death will not see him.
47 如有採花 專意不散 村睡水漂 爲死所牽 Death carries off a man who is gathering (life's) flowers, whose mind is distracted, even as a flood carries off a sleeping village.
48 如有採花 專意不散 欲意無厭 爲窮所困 Death overpowers a man even while he is gathering (life's) flowers and whose mind is distracted even before he is satiated in his pleasures.
49 如蜂集華 不嬉色香 但取味去 仁入聚然 Even as bee gathers honey from a flower and departs without injuring the flower or its colour or scent, so let a sage dwell in his village.
50 不務觀彼 作與不作 常自省身 知正不正 Not the unworthy actions of others, not their (sinful) deeds of commission or omission, but one's own deeds of commission and omission should one regard.
如可意華 色好無香 工語如是 不行無得 Like a beautiful flower, full of colour but without scent, are the well-spoken but fruitless words of him who does not act (as he professes to).
52 如可意華 色美且香 工語有行 必得其福 But like a beautiful flower full of colour and full of scent are the well-spoken and fruitful words of him who acts (as professes to).
多集衆妙華 結 ?爲步瑤 有情積善根 後世轉殊勝 As many kinds of garlands can be made from a heap of flowers, so many good works should be achieved by a mortal when once he is born.
54 花香不逆風 芙蓉梅檀香 德香逆風薰 德人?聞香 The scent of flowers does not travel against the wind, nor that of sandalwood, nor of tagara* and mallika flowers, but the fragrance of good people travels even against the wind. A good man pervades every quarter. [Note: tagara: a plant from which scented powder is made. mallika: jasmine.]
55 ? 檀多香 靑蓮芳花 雖曰是眞 不如戒香 Sandalwood or tagara, a lotus flower or a vassiki* among these kinds of perfumes the perfume of virtue is unsurpassed. [Note: Vassiki: a variety of jasmine flower.]
56 華香氣微 不可謂眞 持戒之香 到天殊勝 Little is the scent that comes from tagara or sandalwood, the perfume of those who possess virtue rises up to the gods as the highest.
57 戒具成就 行無放逸 定意度脫 長離魔道 Of those who possess these virtues, who live without thoughtlessness, who are freed by perfect knowledge, Mara the tempter never finds their way.
58 如作田溝 近于大道 中生蓮花 香潔可意 Just as on a heap of rubbish thrown upon the highway grows the lotus* sweetly fragrant and delighting the heart. [Note: lotus: pali, padumam. The lotus symbolizes the divine possibilities of human nature.]
59 有生死然 凡夫處邊 慧者樂出 爲佛弟子 Even so among those blinded mortals who are like rubbish the disciple of the truly enlightened Buddha shines with exceeding glory by his wisdom.
60 不寐夜長 疲倦道長 愚生死長 莫知正法 Long is the night to him who is awake, long is the yojana (a space of nine or twelve miles) to him who is weary; long is the chain of existence* to the foolish who do not know the true law. [Note: the chain of existence: samsara, chain of births and deaths which, goes on until we are freed from it by the knowledge of true law which leads to nirvana.]
學無朋類 不得善友 寧獨守善 不與愚偕 自受大罪 If on a journey (a traveller ) does not meet his better or equal let him firmly pursue his journey by himself; there is no companionship with a fool.
行爲不善 退見悔린. 致涕流面 報由宿習. 有子有財 愚唯汲汲 我且非我 何有子財. 行爲德善 進覩歡喜 應來受福 喜笑悅習.
愚者自稱愚 常知善힐慧. 愚人自稱智 是謂愚中甚.
過罪未熟 愚以恬淡. 至其熟時 愚人盡形壽 承事明知人 亦不知眞法 如杓斟酌食.
智者須臾間 承事賢聖人 一一知眞法 如舌了衆味
66 愚人施行 爲身招患. 快心作惡 自致重殃.
行爲不善 退見悔린 致涕流面 報由熟習
68 行爲德善 進覩歡喜 應來受福 喜笑悅習
過罪未熟 愚以怡淡 至其熟時 自受大罪
70 從月至於月 愚者用飮食 彼不信於佛 十六不獲一
71 惡不卽時 如穀牛乳 罪在陰伺 如灰覆火
72 愚生念慮 至終無利 自招刀杖 報有印章
73 愚人貪利養 求望名譽稱 在家自興嫉 常求他供養
74 勿의此養 爲家捨罪 此非至意 用用何益. 愚爲愚計想 欲慢日用增.
75 異哉夫利養 泥洹趣不同 能第是知者 比丘眞佛子 不樂着利養 閑居却亂意 One is the road that leads to gain; another is the road that leads to nirvana. Let the mendicant, the disciple of the Buddha, having learnt this, not seek the respect of men but strive after wisdom.
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- 第 6 章. 현철품(賢哲品) - 현자(賢者)의 장 THE WISE MAN 6, 지혜로운 사람
深觀善惡 心知畏忌 畏而不犯 終吉無憂 故世有福 念思紹行 善致其願 福祿轉勝
77 晝夜當精勤 牢持於禁戒 爲善友所敬 惡友所不念
78 常避無義 不親愚人 思從賢人 狎附上士
79 喜法臥安 心悅意淸 聖人演法 慧常樂行
80 弓工調角 水人調船 材匠調木 智者調身
81 譬如厚石 風不能移 智者意重 毁譽不傾
82 譬如深淵 澄靜淸明 慧人聞道 心爭歡然
83 大人體無欲 在所昭然明 雖或遭苦樂 不高現其智 Good people walk on whatever happens to them. Good people do not prattle, yearning for pleasures. The wise do not show variation (elation or depression), whether touched by happiness or else by sorrow.
84 大賢無世事 不願子財國 常守戒慧道 不貪邪富貴
世皆沒淵 鮮克度岸 如或有人 欲度必奔 Few amongst men are those who reach the farther shore*: the other people here run along (this) shore. [Note: The other shore (farther shore) stands for life eternal, nirvana; this shore for earthly life, samsara.]
86 誠貪道者 攬受正敎 此近彼岸 脫死爲上
斷五陰法 靜思智慧 不反入淵 棄의其明
88 抑制情欲 絶樂無爲 能自拯濟 使意爲慧 Let him there look for enjoyment. Putting away all pleasures, calling nothing his own, let the wise man cleanse himself from all the impurities of the heart.
89 學取正智 意惟正道 一心受諦 不起爲樂 漏盡習除 是得度世
- 第 7 章. 아라한품(阿羅漢品) - 성인(聖人)의 장 THE ARHAT (THE SAINT) 7, 깨달은 사람
90. 去離憂患 脫於一切 縛結已解 冷而無暖
91 心淨得念 無所貪樂 己度痴淵 如雁棄池
92 若人無所依 知彼所貴食 空及無相願 思惟以爲行 鳥飛虛空 而無足跡 如彼行人 言設無趣
93 如鳥飛虛空 而無有所애 彼人獲無漏 空無相願定
94 制根從正 如馬調御 捨교慢習 爲天所敬
95 不怒如地 不動如山 眞人無垢 生死世絶
96 心已休息 言行亦止 從正解脫 寂然歸滅
97 棄欲無着 缺三界障 望意已絶 是謂上人 The man who is free from credulity, who knows the uncreated, who has severed all ties, who has put an end to all occasions (for the performance of good or bad actions), who has renounced all desires, he, indeed, is exalted among men.
98 在聚在野 平野高岸 應眞所遇 莫不蒙祐
99 彼岸空閑 衆人不能 快哉無望 無所欲求
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- 第 8 章. 술천품(述千品) - 천(千) 가지 장 THE THOUSANDS 8, 천 가지의 장
雖誦千言 句義不正 不如一要 聞可滅意
101 雖誦千章 不義何益 不如一義 聞行可度
102 雖多誦經 不解何益 解一法句 行可得道
103 千千爲敵 一夫勝之 未若自勝 爲戰中上
自勝最賢 故曰人王 護意調身 自損至終 Conquest of self is indeed better than the conquest of other persons; of one who has disciplined himself, who always practises self-control.
105 雖曰尊天 神魔梵釋 皆莫能勝 自勝之人 Not even a god nor a gandharva* nor Mara along with Brahma* could turn into defeat the victory of such a one (who has conquered himself). [Note: gandharvas are fairies. Brahma is the creator god according to Hindu tradition.]
106 月千反祠 終身不輟 不如復臾 一心念法 一念造福 勝彼終身
107 雖終百歲 奉事火祠 不如復臾 供養三尊 一供養福 勝彼百年 If a man for a hundred years tend the (sacrificial) fire in the forest, and if he but for one moment pay homage to a man, whose self is grounded in knowledge, better is that homage than what is sacrificed for a hundred years.
108 祭神以求福 從後望其報 四分未望一 不如禮賢者
109 能善行禮節 常敬長老者 四福自然增 色力壽而安
110 若人壽百歲 遠正不持戒 不如生一日 守戒正意禪
111 若人壽百歲 邪僞無有智 不如生一日 一心學正智
112 若人壽百歲 懈怠不精進 不如生一日 勉力行精進
113 若人壽百歲 不知成敗事 不如生一日 見微知所忌
114 若人壽百歲 不見甘露道 不如生一日 服行甘露味
115 若人壽百歲 不知大道義 不如生一日 學推佛法要
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- 第 9 章. 악행품(惡行品) - 악행(惡行)의 장 EVIL CONDUCT 9. 악 행
116 見善不從 反隨惡心 求福不正 反樂邪음
117 人雖爲惡行 亦不數數作 於彼意不樂 知惡之爲苦 If a man commits sin, let him not do it again and again. Let him not set his heart on it. Sorrowful is the accumulation of evil conduct.
118 人能作其福 亦當數數造 於彼意須樂 善受其福報
119 妖孼見福 其惡未熟 至其惡熟 自受罪虐
120 禎祥見禍 其善未熟 至其善熟 必受其福
121 莫輕小惡 以爲無殃 水滴雖微 漸盈大器 凡罪充滿 從小積成
122 莫輕小善 以爲無福 水滴雖微 漸盈大器 凡福充滿 從纖纖積
123 伴少而貨多 商人출척懼 嗜欲賊害命 故慧不貪欲
124 有身無瘡우 不爲毒所害 毒奈無瘡何 無惡所造作
125 加惡誣罔人 淸白猶不汚 愚殃反自及 如塵逆風분
有識墮胞胎 惡者入地獄 行善上昇天 無爲得泥洹
127 非空非海中 非隱山石間 莫能於此處 避원宿怨殃
128 非空非海中 非入山石間 無有他方所 脫之不受死
129 一切皆懼死 莫不畏杖痛 恕己可爲譬 勿殺勿行杖
130 遍於諸方求 念心中間察 頗有斯等類 不愛己愛彼 以己喩彼命 是故不害人
131 善樂於愛欲 以杖加群生 於中自求安 後世不得樂
132 人欲得歡樂 杖不加群生 於中自求樂 後世亦得樂
133 不當추言 言當畏報 惡往禍來 刀杖歸軀
出言以善 如卽鐘磬 身無論議 度世卽安 If you make yourself as still as a broken gong you have attained nirvana, for agitation is not known to you.
譬人操杖 行牧食牛 老死猶然 亦養命去
136 愚창作惡 不能自解 殃追自焚 罪成熾然
137 歐杖良善 妄讒無罪 其殃十倍 災仇無數
生受酷痛 形體毁折 自然惱病 失意恍惚
139 人所誣咎 或縣官厄 財産耗盡 親戚別離 or a misfortune proceeding from the king or a fearful accusation, loss of relations, or destruction of treasures.
140 舍宅所有 災火焚燒 死入地獄 如是爲十
141 雖裸剪髮 被服草衣 沐浴踞石 奈痴結何
142 自嚴以修法 減損受淨行 杖不加群生 是沙門道人
世당有人 能知慙愧 是名誘進 如策良馬 Is there in the world any man so restrained by modesty that he avoids censure as a well-trained horse avoids the whip?
144 如策良馬 進退能遠 人有信戒 定意精進 受道慧成 便滅衆苦
145 弓工調絃 水人調船 材匠調木 智者調身
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何喜何笑 世常熾然 深蔽幽冥 不如求錠.
147 見身形範 倚以爲安 多想致病 豈知非眞
148 老則色衰 所病自壞 形敗腐오 命終自然
149 自死神徙 如御棄車 肉消骨散 身何可호
150 身爲如城 骨幹肉塗 生至老死 但藏규慢
151 老則形變 喩如故車 法能除苦 宜以力學
152 人之無聞 老苦特牛 但長肌肥 無有智慧
153 生死有無量 往來無端緖 求於屋舍者 數數受胞胎
154 以觀此屋 更不造舍 梁棧已壞 臺閣최折 心已離行 中間已滅
155 不修梵行 又不富財 老如白鷺 守伺空池
156 旣不守戒 又不積財 老괘氣渴 思故何逮
- 第 12 章. 기신품(己身品) - 자신(自身)의 장 THE SELF 12. 자기 자신
自愛身者 愼護所守 希望欲解 學正不寢 If a man holds himself dear, let him diligently watch himself. The wise man should be watchful during one of the three watches.* [Note: One of the three watches: may also mean one of the three periods of life.]
158 學當先求解 觀察別是非 受諦應誨彼 慧然不復惑 Let each man first establish himself in what is proper, then let him teach others. (If he do this) the wise man will not suffer.
159 當之剋修 隨其敎訓 己不被訓 焉能訓彼
160 自己心爲師 不隨他爲師 自己爲師者 獲眞智人法
本我所造 後我自受 爲惡自更 如剛鑽珠 The evil done by oneself, born of oneself, produced by oneself, crushes the fool even as a diamond breaks a precious stone.
162 人不持戒 滋蔓如藤 逞情極欲 惡行日增 As a creeper overpowers the entwined sal tree, he whose impiety is great reduces himself to the state which his enemy wishes for him.
163 惡行危身 愚以爲易 善最安身 愚以爲難 Evil deeds, deeds which are harmful to oneself, are easy to do. What is beneficial and good, that is very difficult to do.
164 如眞人敎 以道活身 愚者嫉之 見而爲惡 行惡得惡 如種苦種 The foolish man who scorns the teaching of the saintly, the noble, and the virtuous and follows false doctrine, bears fruit to his own destruction even like the Khattaka reed.* [Note: The reed either dies after it has borne fruit or is cut down for the sake of its fruit.]
165 惡自受罪 善自受福 亦各須熟 彼不相代 By oneself, indeed, is evil done; by oneself is one injured. By oneself is evil left undone; by oneself is one purified. Purity and impurity belong to oneself. No one purifies another.
166 凡用必豫慮 勿以損所務 如是意日修 事務不失時 Let no one neglect his own task for the sake of another's, however great; let him, after he has discerned his own task, devote himself to his task.
167 不親卑漏法 不與放逸會 不種邪見根 不於世長惡
168 隨時不興慢 快習於善法 善法善安寐 今世亦後世
樂法樂學行 愼莫行惡法 能善行法者 今世後世樂
170 當觀水上泡 亦觀幻野馬 如是不觀世 亦不見死王
171 如是當觀身 如王雜色車 愚者所染著 智者遠離之
172 人前爲過 後止不犯 是照時間 如月雲消
173 人前爲過 以善滅之 是照時間 如月雲消
174 痴覆天下 貪令不見 邪疑却道 若愚行是
175 如雁將群 避羅高翔 明人導世 度脫魔衆
176 一法脫過 謂妄語人 不免後世 靡惡不更 He who violates the one law (the Buddha's doctrine), who speaks falsely, scoffs at another world, there is no evil he will not do.
177 愚不修天行 亦不譽布施 信施助善者 從是到彼安 Verily, the niggardly do not go to the world of the gods. Fools, indeed, do not praise giving. But the wise man, rejoicing in charity, becomes on that (account) happy in the other world.
178 夫求爵位財 尊貴升天福 辯慧世間悍 斯聞爲第一
179 己勝不受惡 一切勝世間 叡智廓無彊 開朦令八道 He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the awakened, of infinite perception, the trackless? [Note: The awakened: (Pali) buddham, anyone who has arrived at complete knowledge, and confined to Gautama, the Buddha. There are many Buddhas, some lived in the dim past; others may rise in the distant future. trackless: (pali) apadam. He has no mark or track by which we can describe him. He defies all description.]
180 決網無괘碍 愛盡無所積 佛智深無極 未踐迹令踐 He whom no desire net-like or poisonous can lead astray, by what track can you lead him, the awakened, of infinite perception, the trackless?
181 勇健立一心 出家日夜滅 根絶無欲意 學正念淸明 Even the gods emulate those wise men who are given to meditation, who delight in the peace of emancipation (from desire) the enlightened, the thoughtful.
182 得生人道難 生壽亦難得 世間有佛難 佛法難得聞 Difficult is it to obtain birth as a human being; difficult is the life of mortals; difficult is the hearing of the true law, difficult is the rise of buddhahood (or enlightenment).
183 諸惡莫作 諸善奉行 自淨其意 是諸佛敎 The eschewing of all evil, the perfecting of good deeds, the purifying of one's mind, this is the teaching of the Buddhas (the awakened).
184 忍爲最自守 泥洹佛稱上 捨家不犯戒 息心無所害 Patience which is long suffering is the highest austerity. The awakened declare nirvana to be the highest (of things). He verily is not an anchorite who oppresses (others); he is not an ascetic who causes grief to another.
185 不女堯亦不惱 如戒一切持 少食捨身貪 有行幽隱處 意諦以有힐 是能奉佛敎 Not reviling, not injuring, (practising) restraint according to the law, moderation in eating, dwelling in solitude, diligence in higher thought, this is the teaching of the awakened.
186 天雨七寶 欲猶無厭 樂少苦多 覺者爲賢 There is no satisfaction of one's passions even by a shower of gold pieces. He who knows that 'passions are of small enjoyment and productive of pain' is a wise man.
雖有天欲 慧捨無貪 樂離恩愛 爲佛弟子 Even in celestial pleasures he finds no delights. The disciple who is fully awakened delights only in the destruction of all desires.
或多自歸 山川樹神 廟立圖像 祭祠求福 Men driven by fear go to many a refuge, to mountains, and to forests, to sacred trees, and shrines.
189 自歸如是 非吉非上 彼不能來 度我衆苦 That, verily, is not a safe refuge, that is not best refuge. After having got to that refuge a man is not delivered from all pains.
190 如有自歸 佛法聖衆 道德四諦 必見正慧 But he who takes refuge in the Buddha, the Law, and the Order, he perceives, in his clear wisdom, the four noble truths. [Note: The Buddha, the Law, and the Order are the three refuges, trisarana, of the Buddhists.]
191 生死極苦 從諦得度 度世入道 斯除衆苦 Suffering, the origin of suffering, the cessation of suffering, and the noble eightfold path which leads to the cessation of suffering.
192 自歸三尊 最吉最上 唯獨有是 度一切苦 That, verily, is a safe refuge, that is the best refuge; after having got to that refuge a man is delivered from all pains.
193 明人難値 亦不比有 其所生處 族親蒙慶 A well-bred person (a Buddha) is difficult to be found. He is not born everywhere. Wherever such a wise one is born that household prospers.
194 諸佛興快 說經道快 衆聚和快 和則常安 Blessed is the birth of the awakened; blessed is the teaching of the true law; blessed is concord in the Order; blessed is the austerity of those who live in concord.
195 見諦淨無穢 已度五道淵 佛出照世間 爲除衆憂苦 He who pays homage to those who are worthy of homage, whether the awakened or their disciples, those who have overcome the host (of evils) and crossed beyond the stream of sorrow.
196 士如中正 志道不간 利在斯人 自歸佛者 He who pays homage to such as have found deliverance and are free from fear, this his merit cannot be measured by anyone.
- 第 15 章. 안락품(安樂品) - 행복(幸福)의 장 HAPPINESS 15. 진정한 행복
197 我生已安 不온於怨 衆人有怨 我行無怨 Let us live happily then, hating none in the midst of men who hate. Let us dwell free from hate among men who hate.
198 我生已安 不病於病 衆人有病 我行無病 Let us live happily then, free from disease in the midst of those who are afflicted with disease. Let us dwell free from disease among men who are afflicted with disease.
199 我生已安 不척於憂 衆人有憂 我行無憂 Let us live happily then, free from care in the midst of those who are careworn; let us dwell free from care among men who are careworn.
200 我生已安 淸淨無爲 以樂爲食 如光音天 Let us live happily then, we who possess nothing. Let us dwell feeding on happiness like the shining gods.
201 勝則生怨 負則自鄙 夫勝負心 無諍自安 Victory breeds hatred; the conquered dwells in sorrow. He who has given up (thoughts of both) victory and defeat, he is calm and lives happily.
202 熱無過음 毒無過怒 苦無過身 樂無過滅 There is no fire like passion, no ill like hatred, there is no sorrow like this physical existence (individuality), there is no happiness higher than tranquillity.
203 餓爲大病 行爲最苦 已諦知此 泥洹最安 Greediness is the worst of diseases; propensities are the greatest of sorrows. To him who has known this truly, nirvana is the highest bliss.
204 無病最利 知足最富 厚爲最友 泥洹最樂 Health is the greatest of gifts, contentment is the greatest wealth; trust is the best of relationships. Nirvana is the highest happiness.
205 解知念待味 思將休息義 無熱無饑想 當服於法味 Having tasted the sweetness of solitude and the sweetness of tranquillity he becomes free from fear and free from sin while he drinks the sweetness of the joy of the law.
206 見聖人快 得依附快 得離愚人 爲善獨快 The sight of the noble is good; to live with them (in their company) is always happiness. He will be always happy who does not see fools.
207 與愚同居難 猶與怨同處 當選擇共居 如與親親會 He who consorts with a fool suffers a long time. Association with fools as with an enemy is always (productive of) pain. Association with the wise, as meeting with one's kinsfolk, is (productive of) happiness.
208 是故事多聞 幷及持戒者 如是人中上 如月在衆星 Therefore, even as the moon follows the path of the constellations one should follow the wise, the intelligent, the learned, the much enduring, the dutiful, the noble: such a good and wise man (one should follow).
- 第 16 章. 애호품(愛好品) - 쾌락(快樂)의 장 PLEASURE 16.사랑하는 것
違道則自順 順道則自違 捨義取所好 是謂順愛欲 He who gives himself to the distractions (of the world) and does not give himself to meditation, giving up his own welfare and grasping at pleasure, will envy him who exerts himself in meditation.
210 不當趣所愛 亦莫有不愛 愛之不見憂 不愛亦見憂 Let no man cling to what is pleasant of unpleasant. Not to see what is pleasant is pain as also (it is pain) to see what is unpleasant.
211 是以莫造愛 愛憎惡所由 已除結縛者 無愛無所憎 Therefore, do not take a liking to anything; loss of the loved object is evil. There are no bonds for him who has neither likes nor dislikes.
212 好樂生憂 好樂生畏 無所好樂 何憂何畏 From the liked arises grief; from the liked arises fear. To one who is free from liking there is no grief. How (then can there be) fear?
213 愛喜生憂 愛喜生畏 無所愛喜 何憂何畏 From affection arises grief; from affection arises fear. To one who is free from affection there is no grief. How (then can there be) fear?
214 愛樂生憂 愛樂生畏 無所愛樂 何憂何畏 From enjoyment arises grief, from enjoyment arises fear. To one who is free from enjoyment there is no grief. How (then can there be) fear.
215 愛欲生憂 愛欲生畏 無所愛欲 何憂何畏 From desire arises grief, from desire arises fear. To one who is free from desire there is no grief. How (then can there be) fear?
216 貪欲生憂 貪欲生畏 無所貪欲 何憂何畏 From craving arises grief, from craving arises fear. To one who is free from craving there is no grief. How (then can there be) fear?
217 貪法戒成 至誠知참 行身近道 爲衆所愛 Him who is endowed with virtue and insight, who is established in the law, who is truthful, who minds his own affairs, him the world holds dear.
218 欲能不出 思正乃語 心無貪愛 必截流渡 He in whom a desire for the Ineffable has arisen, who is replete with mind, whose thought is freed from desires, he is called one who ascends the stream.
219 譬人久行 從遠吉還 親厚普安 歸來喜歡 When a man who has been long away returns safe from afar, kinsmen, friends, and well-wishers receive him gladly.
220 好行福者 從此到彼 自受福祚 如親來喜 Even so his good deeds receive the good man who has gone from this world to the next, as kinsmen receive a friend on his return.
捨에離慢 避諸愛貪 不著名色 無爲滅苦 Let a man put away anger, let him renounce pride. Let him get beyond all worldly attachments; no suflerings befall him who is not attached to name and form (phenomenal existence), who calls nothing his own.
에能自制 如止奔車 是爲善御 棄冥入明 He who curbs his rising anger like a chariot gone astray (over the plain), him I call a real charioteer, others but hold the reins (and do not deserve to be called charioteers).
223 忍辱勝에 善勝不善 勝者能施 至誠勝欺 Let a man overcome anger by non-anger (gentleness), let him overcome evil by good, let him overcome the miser by liberality, let him overcome the liar by truth.
224 不欺不怒 意不求多 如是三事 死則生天 One should speak the truth, not yield to anger, even if asked for a little. By these three means one will certainly come into the presence of the gods.
225 常自攝身 慈心不殺 是生天上 到彼無憂 The sages who injure none, who always control their body, go to the unchangeable place, where, having gone, they do not grieve.
226 意常覺寤 明暮勤學 漏盡意解 可致泥洹 Those who are ever vigilant (wakeful), who study by day and by night, who strive after nirvana, their taints come to an end.
227 人相毁謗 自古至今 旣毁多言 又毁訥인 亦毁中和 世無不毁 This is an old saying, O Atula, this is not (a saying) only of today. 'They blame him who remains silent, they blame him who talks much, they blame also him who speaks in moderation.' There is not anyone in the world who is not blamed. [Note: Atula is the name of the pupil whom Gautama addresses in this verse.]
228 欲意非聖 不能制中 一毁一譽 但爲利名 There never was, nor will be, nor is there now to be found anyone who is (wholly) blamed, anyone who is (wholly) praised.
229 多聞能奉法 智慧常定意 如彼閻浮金 孰能說有瑕 But he whom the discriminating praise observing day after day, as without blemish, wise, endowed with meditative wisdom and virtue,
230 如阿難淨 莫而誣謗 諸天咨嗟 梵釋所稱 who is worthy to blame him who is like a gold coin from the Jambu river? Even the gods praise him; he is praised even by Brahma.
231 常守護身 以護瞋에 除身惡行 進修德行 Let one be watchful of bodily irritation. Let him practise restraint of the body. Having abandoned the sins of the body let him practise virtue with his body.
232 常守護구 以護瞋에 除口惡言 誦習法言 Let one be watchful of speech-irritation. Let him practise restraint of speech. Having abandoned the sins of speech let him practise virtue with his speech.
233 常守護心 以護瞋에 除心惡念 思惟念道 Let one be watchful of mind-irritation. Let him practise restraint of mind. Having abandoned the sins of mind let him practise virtue with his mind.
234 節身愼言 守攝其心 捨에行道 忍辱最强 The wise who control their body, who likewise control their speech, the wise who control their mind are indeed well controlled.
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生無善行 死墮惡道 往疾無間 到無資用 You ar now like a withered leaf; even messengers of death have come near you. You stand at the threshold of departure (at the gate of death) and you have made no provision (for your journey).
236 當求知慧 以然意定 去垢勿垢 可離苦形 Make for yourself an island (refuge), strive quickly, be wise. When your impurities are purged and you are free from sin you will reach heaven, the land of the elect. [Note: island: (pali) d?pa. D?pa is the name for a lamp. The Buddha is called d?pankara. The first part of the verse may also be rendered 'make of the self a lamp.']
Your life has come near to an end, you are arrived in the presence of Yama (the king of death). There is no resting-place for you on the way and you have made no provision (for your journey).
238 Make for yourself and island, strive quickly, be wise. When your impurities are purged and you are free from sin, you will not again enter into birth and old age.
239 慧人以漸 安徐精進 洗滌心垢 如工鍊金 As a smith removes the impurities of silver, even so let a wise man remove the impurities of himself one by one, little by little, and from time to time.
240 惡生於心 還自壞形 如鐵生垢 反食其身 Impurity arising from iron eats into it though born from itself, likewise the evil deeds of the transgressor lead him to the evil state.
241 不誦爲言垢 不勤爲家垢 不嚴爲色垢 放逸爲事垢 Non-recitation is the impurity of the seeker, non-exertion is the impurity of house; indolence is the impurity of (personal) appearance, and thoughtlessness is the impurity of the watchful.
242 간爲惠施求 不善爲行垢 今世亦後世 惡法爲常垢 Bad conduct is the impurity of a woman; niggardliness is the impurity of the giver; evil deeds are impurities in this world and in the next.
243 垢中之垢 莫甚於痴 學當斯惡 比丘無垢 But there is an impurity greater than all impurities. Ignorance is the greatest impurity. O mendicants, having cast away that impurity, be free from all impurities.
244 苟生無恥 如鳥長喙 强顔耐辱 名曰穢生 Life is easy to live for one who is shameless, who is of (the boldness of) a crow hero, for the mischief-maker for the slanderer, for the impudent, and for the impure.
245 廉恥雖苦 義取淸白 避辱不妄 名曰潔生 But life is hard to live for one who has a sense of modesty, who always seeks for what is pure, who is disinterested, not impudent, who lives in purity; the man of insight.
246 愚人好殺 言無誠實 不與而取 好犯人婦 He who destroys life, who speaks untruth, who in this world takes what is not given to him, who goes to another man's wife,
247 逞心犯戒 迷惑於酒 斯人世世 自堀身本 and he who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.
248 人如覺是 不當念惡 愚近非法 久自燒滅 Know this, O man, that evil things befall the unrestrained. Let not greed and wrong-doing bring you to grief for a long time.
249 若身布施 欲揚名譽 會人虛飾 非入淨定 Men give (alms) according to their faith or according to their friendliness. Therefore, he who frets about the drink and food given to others does not, either by day or by night, enjoy peace of mind.
250 一切斷欲 截意根原 晝夜守一 必求定意 He in whom this spirit (of envy) is destroyed, removed, by the very root, he, indeed, by day and by night, enjoys peace of mind.
251 火莫熱於음 捷莫疾於怒 網莫密於痴 愛流?乎河 There is no fire like passion, no capturer like hatred, there is no net (snare) like delusion, no torrent like craving.
252 善觀己瑕障 使己不露外 彼彼自有隙 如彼飛輕塵 The fault of others is easily seen; our own is difficult to see. A man winnows others' faults like chaff, but his own faults he hides even as a cheat hides an unlucky throw.
253 若己稱無瑕 罪福俱幷至 但見外人隙 恒懷危害心 To him who is observant of the faults of others, who is ever censorious, his own passions increase and he is far from the destruction of passions.
虛空無轍迹 沙門無外意 衆人盡樂惡 唯佛淨無穢 There is no path in the sky, there is no recluse (adopting the Buddhist path) outside (of us), mankind delights in worldliness; the Buddhas are free from worldliness.
255 虛空無轍迹 沙門無外意 世間皆無常 佛無我所有 There is no path in the sky, there is no recluse outside (of us). Nothing in the phenomenal world is eternal, there is no instability to the awakened.
好經道者 不競於利 有利無利 無欲不惑 He who carries out his purpose by violence is not therein righteous (established in the law). He is wise who decides both advantage and disadvantage.
257 常愍好學 正心以行 擁懷賓慧 是謂爲道 He who guides others by a procedure that is non-violent and equitable, he is said to be a guardian of the law, wise and righteous.
258 所謂智者 不必辯言 無恐無懼 守善爲智 A man is not learned simply because he talks much. He who is tranquil, free from hatred, free from fear, he is said to be learned.
259 奉持法者 不以多言 雖素少聞 身依法行 守道不忘 可謂奉法 A man is not a supporter of the law simply because he talks much, but he who, little learned, discerns it by his body, he who does not neglect the law, he, indeed, is the supporter of the law.
所謂長老 不必年耆 形熟髮白 ?愚而已 A man is not an elder simply because his head (hair) is grey. His age is ripe, but he is called grown old in vain.
261 謂懷諦法 順調慈仁 明達淸潔 是爲長老 He in whom dwell truth, virtue, non-violence, restraint, control, he who is free from impurity and is wise, he is called an elder.
262 所謂端正 非色如花 ? 嫉虛飾 言行有違 Not by mere talk, not by the beauty of the complexion, does a man who is envious, greedy, and wicked become of good disposition.
263 謂能捨惡 根原已斷 慧而無喪 是謂端正. He in whom these (envy, greed, and wickedness) are destroyed, removed by the very root, he who is free from guilt and is wise, is said to be handsome.
264 所謂沙門 非必除髮 妄語繭取 有欲如凡 Not by tonsure does one who is undisciplined and who speaks untruth become a religious man. How can one who is full of desire and greed be a religious man? [Note: religious man: Pali samana is derived from sam to quiet. He who quiets the senses is a samana.]
265 謂能止惡 恢廓弘道 息心誠意 是爲沙門 But he who always quiets the evil tendencies, small or large, he is called a religious man because he has quieted all, evil.
所謂比丘 非時乞食 邪行狀彼 稱名而已. He is not a mendicant simply because he begs others (for alms). He who adopts the whole law is a mendicant, not he who adopts only a part.
267 謂捨罪福 淨修梵行 慧能破怨 此爲比丘 But he who is above good and evil and is chaste, who comports himself in the world with knowledge, he, indeed, is called a mendicant.
268 所謂仁明 非口不言 用心不淨 外順而已. By (observing) silence a man does not become a sage if he be foolish and ignorant; but that wise man, who, holding (as it were) the scale, takes what is good,
269 謂心無爲 內行淸虛 此彼寂滅 是爲仁明 and avoids the evil, he is the sage, is a sage for that (very) reason. He who in this world weighs both sides, is called a sage on that (very) account.
270 所謂有道 非救一物 普濟天下 無害爲道 A man is not noble (or elect) because he injures living creatures. He is called noble because he does not injure living beings.
271 戒衆不言 我行多誠 得定意者 要有閉損 Not only by disciplined conduct and vows, not only by much learning, nor moreover by the attainment of meditative calm nor by sleeping solitary,
272 意解求安 莫習凡夫 結使未盡 莫能得脫 do I reach the happiness of release which no worldling can attain. O mendicant, do not be confident (rest not content) so long as you have not reached the extinction of impurities.
道爲入直妙 聖諦四句上 無欲法之最 明眼二足尊 Of paths the eightfold is the best; of truths the (best are) four sayings (truths); of virtues freedom from attachment is the best; of men (literally two-footed beings) he who is possessed of sight.* [Note: he who is possessed of sight : (pali) cakkhuma. He who has the eye for truth.]
此道無有餘 見諦之所淨 趣向滅衆苦 此能壞魔兵 This is the path; there is none other that leads to the purifying of insight. You follow this (path). This will be to confuse (escape from) Mara (death, sin).
275 吾己所道 拔愛固刺 宜以自勖 受如來言. Going on this path, you will end your suffering. This path was preached by me when I became aware of the removal of the thorns (in the flesh).
276 吾語汝法 愛箭爲射 宜以自욱 受如來言 You yourself must strive. The Blessed Ones* are (only) preachers. Those who enter the path and practise meditation are released from the bondage of Mara (death, sin). [Note: The Blessed one : pali; tathagata, those who have arrived, have reached nirvana.]
277 一切行無常 如慧所觀察 若能覺此苦 行道淨其跡 'All created things are impermanent (transitory).' When one by wisdom realizes (this), he heeds not (is superior to) (this world of) sorrow; this is the path to purity.
278 一切衆行苦 如慧之所見 若能覺此苦 行道淨其跡 'All created things are sorrowful.' When on by wisdom realizes (this) he heeds not (is superior to) (this world of) sorrow; this is the path to purity.
279 一切行無我 如慧之所見 若能覺此苦 行道淨其跡 'All the elements of being are non-self.'* When one by wisdom realizes (this), he heeds not (is superior to) (this world of) sorrow; this is the path to purity. [Note: non-self: pali; anatta, non-self, have no individuality or permanent being.]
280 應起而不起 恃力不精懃 自陷人形卑 懈怠不解慧 He who does not get up when it is time to get up, who, through young and strong, is full of sloth, who is weak in resolution and thought, that lazy and idle man will not find the way to wisdom.
281 愼言守意念 身不善不行 如是三行除 佛說是得道. Guarding his speech, restraining well his mind, let a man not commit anything wrong with his body. He who keeps these three roads of action clear, will achieve the way taught by the wise.
念應念則正 念不應則邪 慧而不起邪 思正道乃成. From meditation springs wisdom; from lack of meditation there is loss of wisdom. Knowing this two-fold path of progress and decline, a man should place himself in such a way that his wisdom increases.
283 伐樹勿休 樹生諸惡 斷樹盡株 比丘滅度. Cut down the (whole) forest,* not the tree (only); danger comes out of the forest. Having cut down both the forest and desire, O mendicants, do you attain freedom. [Note: forest: vana has two meanings, lust and forest.]
284 夫不伐樹 少多餘親 心繁於此 如犢求母 A long indeed as the desire, however small, of a man for women is not destroyed, so long is his mind attached (to existence) as a sucking calf is to its mother.
285 當自斷戀 如秋池蓮 息跡受敎 佛說泥洹. Cut out the love of self as you would an autumn lily with the hand. Cherish the path to peace, to nirvana pointed out by the Buddha.
286 暑當止此 寒當止此 愚多務慮 莫知來變. 'Here I shall dwell in the rain, here in winter and summer' thus the fool thinks; he does not think of the obstacle (of life).
人營妻子 不解病法 死明卒至 如水湍聚. As a great flood carries off a sleeping village, death takes off and goes with that man who is giddy (with the possession of) children and cattle, whose mind is distracted (with the desire for worldly goods).
非有子恃 亦非父母 爲死所迫 無親可호. Sons are no protection, nor father, nor relations, for one who is seized by death, there is no safety in kinsmen.
慧解是意 可修經戒 勤行度世 一切除苦. Realizing the significance of this, the wise and righteous man should even quickly clear the path leading to release.
290 施安雖小 其報彌大 慧從小施 受見景福 If, by surrendering a pleasure of little worth one sees a larger pleasure, the wise man will give up the pleasure of little worth, and look to the larger pleasure.
291 施勞於人 而欲望祐 殃咎歸身 自遭廣怨. He who desires happiness for himself by inflicting suffering on others, he, entangled in the bonds of hatred, is not freed from hatred.
292 已爲多事 非事亦造 伎樂放逸 惡習日增 If, giving up what should be done, what should not be done is done, in those unrestrained and careless, the taints increase.
精進惟行 習是捨非 修身自覺 是爲正習 But those mindfulness is always alert to (the nature of) the body, who do not aim at what should not be done, who steadfastly do what should be done, the impurities of these mindful and wise people come to an end.
294 除其父母緣 王家及二種 遍滅至境士 無垢爲梵志. A (true) Brahmin goes scatheless though he have killed father and mother and two kings of the warrior caste and a kingdom with all its subjects. [Note: commentator offers an allegorical interpretation that mother is passion, father is pride, two kings are heretical systems and kingdom is sensual pleasure.]
295 學先斷母 率君二臣 廢諸營徒 是上道人. A (true) Brahmin goes scatheless though he have killed father and mother and two holy kings and an eminent man as the fifth.
296 能知自覺者 是瞿曇弟子 晝夜當念是 一心歸命佛. The disciples of Gautama are always well awake, their thought is always, day and night, set on the Buddha.
297 善覺自覺者 是瞿曇弟子 晝夜當念是 一心念於法. The disciples of Gautama are always well awake; their thought is always, day and night, set on the Law.
298 善覺自覺者 是瞿曇弟子 晝夜當念是 一心念於衆. The disciples of Gautama are always well awake; their thought is always, day and night, set on the Order.
299 爲佛弟子 常悟自覺 日暮思禪 樂觀一心. The disciples of Gautama are always well awake; their thought is always, day and night, set on the (nature of the) body.
300 爲佛弟子 當悟自覺 日暮慈悲 樂觀一心. The disciples of Gautama are always well awake; their mind, day and night, delights in abstinence from harm (compassion, love).
爲佛弟子 常悟自覺 日暮思禪 樂觀一心. The disciples of Gautama are always well awake; their mind, day and night, delights in meditation.
學難捨罪難 居在家亦難 會止同利難 艱難無過有 比丘乞求難 何可不自勉 精進得自然 後無欲於人. It is hard to leave the world as a recluse and hard to enjoy. Hard also is it to live at home as a householder. Living with the unsympathetic is painful. The life of a wanderer is beset with pain. Therefore let no man be a wanderer, let no one fall into suffering.
有信則戒成 從戒多致寶 亦從得諧偶 在所見供養 Whatever region a man of faith, endowed with virtue, with fame, and prosperity is allotted, even there he is revered.
近道名顯 如高山雪 遠道闇昧 如夜發箭. Good people shine from afar like the Himalaya mountains but the wicked are not seen, like arrows shot in the night.
一坐一處臥 一行無放逸 守一以正身 心樂居樹間. Let one sit alone, sleep alone, act alone without being indolent, subdue his self by means of his self alone: he would find delight in the extinction of desires.
306 妄語地獄近 作之言不作 二罪後俱受 是行自牽往 He who speaks what is not (real) goes to hell; he also, who having done a thing says 'I do not do it.' After death both become equal, being men with evil deeds in the next existence.
法衣在其身 爲惡不自禁 苟沒惡行者 從則墮地獄 Many men who are clad in yellow robes are ill-behaved and unrestrained. Such evil-doers by their evil deeds go to hell.
308 寧종燒石 呑飮鎔銅 不以無戒 食人信施. Better is it for an irreligious unrestained (person) to swallow a ball of red-hot iron than enjoy the charity of the land.
放逸有四事 好犯他人婦 臥險非福利 毁三淫洙四 An unthinking man who courts another's wife gains four things, access of demerit, broken rest, thirdly blame, and fourthly hell.
310 不福利墮惡 畏惡畏樂寡 王法重罰加 身死入地獄 Their is access of demerit as well as the way to the evil state; there is the short-lived pleasure of the frightened in the arms of the frightened, and a heavy penalty from the ruler. Therefore do not run after another man's wife.
譬如拔管草 執緩則傷手 學戒不禁制 獄錄乃自賊 As a blade of grass when wrongly handled cuts the hand, so also asceticism when wrongly tried leads to hell.
人行爲慢惰 不能除衆勞 梵行有점缺 終不受大福 An act carelessly performed, a vow improperly observed, unwilling obedience to the code of chastity brings no great reward.
常行所當行 自持必令强 遠離諸外道 莫習爲塵垢 If anything is to be done let one do it vigorously. A recluse who is careless only bespatters himself the more with dust.
314 爲所不當爲 然後致鬱毒 行善常吉順 所迹無悔린 An evil dead left undone is better, for an evil deed causes suffering later. A good deed done is better for doing, it does not cause suffering.
315 如備邊城 中外牢固 自守其心 非法不生 行缺致憂 令墮地獄 As a frontier town is well-guarded within and without, so guard the self. Do not let a moment glide by, for they who allow the moments to pass by suffer when they are consigned to hell.
可羞不羞 非羞反羞 生爲邪見 死墮地獄 They who are ashamed of what they ought not to be ashamed of and are not ashamed of what they ought to be ashamed of, such men, following false doctrines, enter the evil path.
可畏不畏 非畏反畏 信向邪見 死墮地獄 They who fear when they ought not to fear and do not fear when they ought to fear, such men, following false doctrines, enter the evil path.
可避不避 可就不就 翫習邪見 死墮地獄 Those who discern evil where there is no evil and see nothing evil in what is evil, such men, following false doctrines, enter the evil path.
319 可近則近 可遠則遠 恒守正見 死墮善道 Those who discern evil as evil and what is not evil as not evil, such men, following the true doctrines, enter the good path.
320 我如象鬪 不恐中箭 常以誠信 度無戒人 I shall endure hard words even as the elephant in battle endures the arrow shot from the bow; the majority of people are, indeed, ill natured. [Note: The elephant is the symbol in Buddhism of endurance, strength, and restraint. The Buddha himself is called naga or mahanaga, the great elephant.]
譬象調正 可中王乘 調爲尊人 乃受誠信 They lead a tamed elephant into battle; the king mounts a tamed elephant. The tamed is the best among men, he who endures patienty hard words.
雖爲常調 如彼新馳 亦最善象 不如自調 Good are mules when tamed, so also the Sindhu horses of good breed and the great elephants of war. Better than these is he who has tamed himself.
彼不能適 人所不至 唯自調者 能到調方 For with these animals does no man reach the untrodden country (nirvana) where a tamed man goes on a tamed nature (with his self well-tamed).
324 如象名財守 猛害難禁制 繫絆不與食 而猶暴逸象 The elephant called Dhanapalaka is hard to control when the temples are running with a pungent sap (in the time of rut). He does not eat a morsel (of food) when bound. The elephant thinks longingly of the elephant-grove.
沒在惡行者 恒以貪自繫 其象不知厭 故數入胞胎 If one becomes a sluggard or a glutton rolling himself about in gross sleep, like a hog fed on wash, that foolish one, again and again, comes to birth.
326 本意爲純行 及常行所安 悉捨降伏結 如鉤制象調 This mind of mine would wander formerly as it liked, as it desired, as it pleased. I shall now control it thoroughly even as the rider holding the hook controls the elephant in a state of rut.
樂道不放逸 常能自護心 是爲拔身苦 如象出于陷. Be not thoughtless, guard your thoughts. Extricate yourself out of the evil way as an elephant sunk in the mud.
328 若得賢能伴 俱行行善悍 能伏諸所聞 至到不失意 If you find a companion, intelligent, one who associates with you, who leads a good life, lives soberly, overcoming all dangers, walk with him delighted and thoughtful.
329 不得賢能伴 俱行行惡悍 廣斷王邑里 寧獨不爲惡 If you do not find a companion, intelligent, one who associates with you, who leads a good life, lives soberly, walk alone like a king who has renounced the kingdom he has conquered or like an elephant (roaming at will) in the forest.
330 寧獨行爲善 不與愚爲侶 獨而不爲惡 如象驚自護 It is better to live alone, there is no companionship with a fool. Let a man walk alone with few wishes like an elephant (roaming at will) in the elephant-forest. Let him commit no sin.
331 生而有利安 伴난和爲安 命盡爲福安 衆惡不犯安 Companions are pleasant when an occasion (or need) arises; contentment is pleasant when mutual. At the hour of death merit is pleasant. The giving up of all sorrow is pleasant.
332 人家有母樂 有父斯亦樂 世有沙門樂 天下有道樂 To have a mother is happiness in the world; to have a father is happiness in the world; to have a recluse is happiness in the world; to have a sage is happiness in the world.
持戒終老安 信正所正善 智慧最安身 不犯惡最樂. Happy is virtue lasting to old age; happy is faith firmly rooted; happy is the attainment of wisdom; happy is the avoidance of sins. ==============================================
334 心放在狀行 欲愛增枝條 分布生熾盛 超躍貪果후 . The craving of a thoughtless man grows like a creeper. Like a monkey wishing for fruit in a forest he bounds hither and thither (from one life to another).
335 以爲愛忍苦 貪欲著世間 憂患日夜長 筵如蔓草生. whomsoever this fierce craving, full of poison, overcomes in the world, his sorrows increase like the abounding birana grass.
336 人爲恩愛感 不能捨情欲 如是憂愛多 潺潺盈于池. He who overcomes in this world this fierce craving, difficult to subdue, sorrows fall off from him like water drops from a lotus leaf.
337 爲道行者 不與欲會 先誅愛本 無所殖根 勿如刈草 令心復生 I declare to you this good (counsel). 'Do ye, as many as are gathered here, dig up the root of craving as one digs up the birana grass to find the usira root, that Mara (Death) may not destroy you again and again even as the river destroys the reeds (on the bank).'
如樹根深固 雖截猶復生 愛意不盡除 趣當還受苦. As a tree, even though it has been cut down, grows again if its root is firm and uninjured (i.e. safe), even so if the adherences of craving are not destroyed, this suffering returns to us again and again.
三十六使流 幷及心意漏 數數有邪見 依於欲想結. Him whose thirty-six streams flowing towards pleasures of sense are strong, whose thoughts are set on passion, the waves carry away that misguided man. [Note: thirty-six streams: are the six organs of senses and six objects of sense in relation to a desire for sensual pleasures (kama), a desire for existence (bhava), and a desire for prosperity (vibhava).]
340 一切意流衍 愛結如葛藤 唯慧分明見 能斷意根原. The streams flow everywhere; the creeper (of passion) keeps on springing up. If you see that creeper sprung up, cut its root by means of wisdom.
341 夫從愛潤澤 思想爲滋蔓 愛欲深無底 老死是用增. To creatures happen pleasures and wide-ranging endearments. Hugging those pleasures they hanker after them. Those men indeed undergo birth and old age.
342 衆生愛纏裏 猶兎在於? 爲結使所 ? 數數受苦惱. Men driven on by craving run about like a hunted hare. Fast bound in its fetters, they undergo suffering for a long time, again and again.
343 若能滅彼愛 三有無復愛 比丘已離愛 寂滅歸泥洹. Men driven on by craving run about like a hunted hare. Let, therefore, the mendicant, wishing for himself freedom from passion, shake off craving.
非園脫於園 脫園復就園 當復觀此人 脫縛復就縛. He who having got rid of the forest (of desire) gives himself over to the life of the forest (desire), he who, free from the forest (of desire), runs back to the forest (of desire), -- look at him, though free, he runs into bondage.
345 雖獄有鉤섭 慧人不謂牢 愚見妻子息 染着愛甚牢 Wise people do not say that that fetter is strong which is made of iron, wood, or fibre, but the attachment to earrings made of precious stones, to sons, and wives is passionately impassioned.
346 慧說愛爲獄 深固難得出 是故當斷棄 不視欲能安 Wise people call strong this fetter which drags down, yields, and is difficult to unfasten. after having cut this people renounce the world, free from longings and forsaking the pleasures of sense.
以음樂自裏 譬如蠶作繭 智者能斷棄 不혜除衆苦 Those who are slaves to passions follow the stream (of craving) as a spider the web which he has made himself. Wise people, when they have cut this (craving), leave the world, free from cares, leaving all sorrow behind.
348 捨前捨後 捨間越有 一切盡捨 不受生死. Give up what is before, give up what is behind, give up what is in the middle, passing to the farther shore of existence. When your mind is wholly freed you will not again return to birth and old age.
349 心念放逸者 見淫以爲淨 恩愛意盛增 從是造獄牢. Craving increases more to a creature who is disturbed by thoughts, full of strong passions, yearning for what is pleasant; he indeed makes his fetters strong.
覺意滅淫者 常念欲不淨 從是出邪獄 能斷老死患. He who delights in quieting his thoughts, always reflecting, dwells on what is not pleasant, he will certainly remove, nay, he will cut the bonds of death.
351 無欲無有畏 恬淡無憂患 欲除使結解 是爲長出淵. He who has reached the good, who is fearless, who is without craving and without sin, he has broken the thorns of existence, this body is his last.
352 盡道除獄縛 一切此彼解 已得度邊行 是爲大智士 He who is without craving, without appropriation, who is skilful in understanding words and their meanings, who knows the order of letters (which are before and which are after), he is called the great sage, the great person. This is his last body.
353 若覺一切法 能不著諸法 一切愛意解 是爲通聖意. 'I have conquered all, I know all, in all conditions of life I am free from taint. I have renounced all and with the destruction of craving I am freed. Having learnt myself, to whom shall I point as teacher?'
354 衆施經施勝 衆味道味勝 衆樂法樂勝 愛盡勝衆苦. The gift of the law* surpasses all gifts; the flavour of the law surpasses all flavours, the delight in the law surpasses all delights. The destruction of craving conquers all sorrows. [Note: gift of the law: dhammadana is the technical expression for instruction in the Buddhist religion.]
355 愚以貪自縛 不求度彼岸 爲貪愛欲故 害人亦自害. Riches destroy the foolish, not those who seek beyond (the other shore). By a craving for riches the foolish person destroys himself as he destroys others.
356 愛欲意爲田 狀怒痴爲種 故施度世者 得福無有量. Weeds are the bane of fields and passion the bane of this mankind; therefore offerings made to those free from passion bring great reward.
Weeds are the bane of fields and hatred is the bane of this mankind; therefore offerings made to those free from hatred bring great reward.
358 Weeds are the bane of fields and folly is the bane of this mankind; therefore offerings made to those free from folly bring great reward.
359 Weeds are the bane of fields; desire is the bane of this mankind; therefore offerings made to those freed from desire bring great reward.
端目耳鼻口 身意常守正 比丘行如是 可以免衆苦. Restraint in the eye is good; good is restraint in the ear; in the nose restraint is good; good is restraint in the tongue.
361 In the body restraint is good, good is restrain in speech; in thought restraint is good, good is restraint in all things. A mendicant who is restrained in all things is freed from all sorrow.
362 手足莫妄犯 節言愼所行 常內樂定意 守一行寂然. He who controls his hand, he who controls his feet, he who controls his speech, he who is well-controlled, he who delights inwardly, who is collected, who is alone and content, him they call a mendicant.
363 學當守口 寡言安徐 法義爲定 言必柔軟. The mendicant who controls his tongue, who speaks wisely, not uplifted (puffed up), who illuminates the meaning and the law, his utterance is sweet.
364 樂法欲法 思惟安法 比丘依法 正而不費. He whose pleasance is the law, who delights in the law, meditates on the law, follows the law, that mendicant does not fall from the true law.
365 學無求利 無愛他行 比丘好他 不得定意. He should not overvalue what he himself receives; he should not envy others. A mendicant who envies others does not obtain tranquillity.
比丘少取 以得無積 天人所譽 生淨無穢. Even the gods praise that mendicant who though he receive little does not overvalue what he receives, whose life is pure and strenuous.
一切名色 非有莫惑 不近不憂 乃爲比丘. He, indeed, is called a mendicant who does not count as his own any name and form,* who does not grieve from having nothing. [Note: name and form: namarupa; mind and body which are, in Buddhist doctrine, the marks of individual existence.]
368 比丘爲慈 愛敬佛敎 深入止觀 滅行乃安. The mendicant who lives in friendliness and calm (has faith) in the doctrine of the Buddha, he will attain the tranquil, blessed place where (bodily) existence is at rest.
369 比丘扈船 中虛則輕 除淫怒痴 是爲泥洹. Empty the boat, O mendicant; when emptied it will go lightly. Having cut off passion and hatred then you will go to freedom.
370 捨五斷五 思惟五根 能分別五 乃渡河淵. Cut off the five,* get rid of the five, master (rise above) the five. A mendicant who has freed himself from the five fetters is called 'one who has crossed the flood' (of rebirth). [Note: The five to be cut off are egoism. doubt, false asceticism, lust, and hatred. The five to be got rid of are longing for births with form, births without form, self-will, vanity and ignorance.]
371 禪無放逸 莫爲欲亂 不呑鎔銅 自惱憔形. Meditate, O mendicant, be not negligent. Let not your thought delight in sensual pleasures, that you may not for your negligence have to swallow the iron ball,* that you may not cry out when burning 'This is suffering!' [Note: Swallowing red-hot iron ball is said to be a form of punishment in hell.]
372 無禪不智 無智不禪 道從禪智 得至泥洹. There is no meditation for one who is without wisdom, no wisdom for one without meditation; he in whom there are meditation and wisdom, he indeed is close to nirvana.
373 當學入空 靜居止意 樂獨屛處 一心觀法. A mendicant who with a tranquil heart has entered an empty house, he has a more than human (divine) delight, through his right discernment to the law.
當制五陰 伏意如水 淸淨和悅 爲甘露味. Whenever he comprehends the origin and destruction of the elements of the body he obtains joy and happiness, which is life eternal to those who know.
375 不受所有 爲慧比丘 攝根知足 戒律悉持. This is the beginning here to a wise mendicant, control of the senses, contentment, restraint under the law (according to the precepts of the patimokkha), cultivation of friends who are noble, of pure life, and zealous (not slothful).
376 生當行淨 求善師友 知者成人 度苦致喜. Let him live a life of friendship. Let him be an adept in the discharge of his duties then his happiness being much he will make an end of suffering.
377 如衛師華 熟知自墮 釋淫怒痴 生死自解. As the vassika plant sheds its withered flowers, O mendicants, so you should get rid of passion and hatred.
378 止身止言 心守玄默 比丘棄世 是爲受寂. That mendicant is said to be calmed who has a calmed body, a calmed speech, and a calmed mind, who is well-established, who has rejected the baits of the world.
379 當自勅身 內與心爭 護身念諦 比丘惟安. Rouse your self by your self, examine your self by your self. Thus guarded by your self and attentive you, mendicant, will live happy.
我自爲我 計無有我 故當損我 調乃爲賢. For self is the lord of self; self is the refuge of self; Therefore curb yourself even as a merchant curbs a fine horse.
381 喜在佛敎 可以多喜 至到寂寞 行滅永安. The mendicant full of delight, calm (with faith) in the doctrine of the Buddha, will certainly reach the peaceful state, the cessation of natural existence and happiness.
382 당有少行 應佛敎戒 此照世間 如日無예 . The mendicant who, though young, applies himself to the doctrine of the Buddha, he illuminates this world like the moon when freed from a cloud.
383. 截流而渡 無欲如梵 知行已盡 是謂梵志. O Brahmin, cut off the stream, be energetic, drive away desires. Knowing the destruction of all that is made (or the elements of existence) you know the uncreated, O Brahmin. [Note: Buddha here distinguishes between the created perishable and the uncreated imperishable.]
384 以無二法 淸淨渡淵 諸欲結解 是謂梵志. When the Brahmin has reached the other shore in both laws,* to him who knows all bonds vanish. [Note: The two laws refer to self-restraint and spiritual insight attained through meditation.]
適彼無彼 彼彼已空 捨離貪淫 是謂梵志. Him I call a Brahmin for whom there is neither this shore nor that shore, nor both, who is free from fear and free from shackles.
思惟無垢 所行不漏 上求不起 是謂梵志. Him I call a Brahmin who is meditative, free from passion, settled, whose work is done, free from taints and who has attained the highest end (of sainthood).
387 日照於晝 月照於夜 甲兵照軍 禪照道人 佛出天下 照一切冥. The sun shines by day, the moon lights up the night, the warrior shines in his armour, the Brahmin shines in his meditation, but the awakened shines all day and night by his radiance (of spirit).
388 出惡爲梵志 入正爲沙門 棄我衆穢行 是則爲捨家. Because he has put aside evil he is called a Brahmin; because he lives in serenity he is called a samana; because he puts away his impurities he is called pabbajita.* [Note: pabbaj, to cast out.]
不 ?梵志 不放梵志 ??梵志 放者亦? . One should not attack a Brahmin; let not the Brahmin free (his anger) on him (the evil-doer); woe to him who slays a Brahmin and more woe to him who sets free (his anger) on him (the evil-doer).
若 ?於愛 心無所著 已捨已正 是滅衆苦. It is no slight benefit to a Brahmin when he holds his mind back from the pleasures of life. Wherever the wish to injure desists, even there is cessation of suffering.
391 身口與意 淨無過失 能攝三行 是謂梵志. Him I call a Brahmin who does not hurt by body, speech, or mind, who is controlled in these three things.
392 若心曉了 佛所說法 觀心自歸 淨於爲水. Him who has understood the law as taught by the well-awakened (fully enlightened) one, him should a man worship reverentially, even as the Brahmin worships the sacrificial fire.
393 非族結髮 名爲梵志 誠行法行 淸白則賢. Not by matted hair, not by lineage, not by caste does one become a Brahmin. He is a Brahmin in whom there are truth and righteousness. He is blessed.
394 飾髮無慧 草衣何施 內不離著 外捨何益. What is the use of matted hair, O fool, what of the raiment of goat-skins? Thine inward nature is full of wickedness; the outside thou makest clean.
395 被服弊惡 躬承法行 閑居思惟 是謂梵志. Him I call a Brahmin who wears cast-off garments, lean, spread over with veins, solitary, and who practises meditation in the forest.
396 我不說梵志 託父母生者 彼多衆瑕穢 滅則爲梵志. I do not call him a Brahmin because of his origin or of his mother. If he be with goods he is called bhovadi.* Him I call a Brahmin who is free from goods and free from attachment. [Note: bhovadi: One who says bho, the familiar form of address to inferiors or equals. The Buddhists use bhovadi as a term of reproach for the Brahmins.]
397 絶諸可欲 不淫其志 委棄欲數 是謂梵志. Him I call a Brahmin who has cut all the fetters, who never trembles (in fear), who has passed beyond attachments, who is separated (from what is impure).
398 斷生死河 能忍超度 自覺出塹 是謂梵志.
見罵見擊 默受不怒 有忍耐力 是謂梵志. Him I call a Brahmin who, though he has committed no offence, bears patiently reproach, ill-treatment, imprisonment; who has endurance for his force and strength for his army.
若見侵欺 但念守戒 端身自調 是謂梵志. Him I call a Brahmin who is free from anger, who is careful of religious duties, observes the moral rules, pure, controlled, and wears his last body.
401 心棄惡法 如蛇脫皮 不爲欲汚 是謂梵志. Him I call a Brahmin who, like water on the leaf of a lotus or a mustard seed on the point of an awl, does not cling to pleasures.
覺生爲苦 從是滅意 能下重擔 是謂梵志. Him I call a Brahmin who, even here, knows the end of his suffering, who has laid aside his burden, who is detached.
403 解微妙慧 辯道不道 體行上義 是謂梵志. Him I call a Brahmin whose wisdom is deep, who possesses knowledge, who discerns the right way and the wrong and who has attained the highest end.
404 棄損家居 無家之畏 少求寡欲 是謂梵志. Him I call a Brahmin who keeps away from both house holders (laymen) and the houseless (mendicants), who does not frequent house and has but few wants.
405 棄放活生 無賊害心 無所?惱 是謂梵志. Him I call a Brahmin who lays aside the rod with regard to creatures, moving or unmoving, and neither kills nor causes (their) death.
406 避爭不爭 犯而不? 惡來善待 是謂梵志. Him I call a Brahmin who is without hostility among those who are hostile, who is peaceful among those with uplifted staves, who is unattached among those who are attached.
407 去淫恕痴 驕慢諸惡 如蛇脫皮 是謂梵志. Him I call a Brahmin whose passion and hatred, pride and hypocrisy have fallen like a mustard seed from the point of an awl.
408 斷絶世事 口無序言 入道審諦 是謂梵志. Him I call a Brahmin who utters true speech, free from harshness, clearly understood, by which no one is offended.
409 所世惡法 佾短巨細 無取無捨 是謂梵志. Him I call a Brahmin who does not take, here in the world, what is not given him, be it long or short, small or large, good or bad.
410 今世行淨 後世無穢 無習無捨 是謂梵志. Him I call a Brahmin who has no desires for this world or for the next, who is free from desires and who is separated (from impurities).
411 棄身無 ? 不誦異言 行甘露滅 是謂梵志. Him I call a Brahmin who has no desires, who is free from doubt knowledge (of the truth), who has reached the depth of the eternal.
412 於罪與福 兩行永除 無憂無塵 是謂梵志. Him I call a Brahmin who here has passed beyond the attachments of good and evil, who is free from grief, free from passion, free from impurity.
413 心喜無垢 如月盛滿 謗毁已除 是謂梵志. Him I call a Brahmin who like the moon is stainless, pure, serene, undisturbed, in whom joyance is extinguished.
見痴往來 墮塹受苦 欲單渡岸 不好他語 唯滅不起 是謂梵志. Him I call a Brahmin who has gone beyond this miry road of rebirth and delusion, difficult (to cross), who has crossed over, who has reached the other shore, who is meditative, unagitated, not doubting, not grasping, and calm.
已斷恩愛 離家無欲 愛有已盡 是謂梵志. Him I call a Brahmin who, in this world, giving up all sensual pleasures, wanders about without a home, in whom all desire for existence is extinguished.
416 Him I call a Brahmin who, in this world, giving up all craving wanders about without a home, in whom all craving for existence is extinguished.
417 離人聚處 不墮天聚 諸聚不歸 是謂梵志. Him I call a Brahmin who, casting off attachment to human things, rises above attachment to heavenly things, is separated from all attachments.
418 棄樂無樂 滅無?濡 健違諸世 是謂梵志. Him I call a Brahmin who gives up what is pleasurable and what is unpleasurable, who is cooled and is free from any seeds (of renewed existence), the hero who has conquered all the worlds.
419 所生已訖 死無所趣 覺安無依 是謂梵志. Him I call a Brahmin who knows everywhere the perishing of living things and their uprising, who is free from attachment, living aright, and who is awakened.
420 已度五道 莫知所墮 習盡無餘 是謂梵志. Him I call a Brahmin whose path the gods do not know, nor spirits nor men, whose taints are extinct and who has attained sainthood.
421 于前于後 及中無有 無操無捨 是謂梵志. Him I call a Brahmin for whom there is nothing before, behind, or between, who has nothing and is without attachment.
422 最雄最勇 能自解度 覺意不動 是謂梵志. Him I call a Brahmin who is fearless (like a bull), noble, heroic, the all-wise, who has overcome (death), the sinless who has accomplished his study, the awakened.
423 自知宿命 本所更來 得要生盡 叡通道玄 明如能默 是謂梵志. Him I call a Brahmin who knows his former abodes (lives), who perceives heaven and hell, has reached the end of birth, is a sage whose knowledge is perfect and has accomplished all that has to be accomplished.
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