查看完整版本: 学佛也学学英语

圣南居士 2007-6-14 05:53

学佛也学学英语

不是我翻译的，是从万佛城请来的书里面转贴的．大家在佛的同时也学学英语吧：不杀生是慈悲----Not killing allows one to be kind and compassionate不偷盗是义气----Not stealing allows one to be righteous不邪淫是正人君子----Not engaging in sexual misconduct allows one to be an outstanding  person不妄语是忠信----Not lying allows one to be a loyal and faithful person不饮酒是不乱来的人----Not taking intoxicant allows one to be a proper person.

福来 2007-6-14 13:59

圣南师兄：您终于来了，大家都非常想念您的！欢迎！欢迎！

路过-人间 2007-6-14 18:06

欢迎!!

pundarika 2007-6-26 15:23

不会念.

meijun1234 2007-7-2 13:17

英语在现在是非常重要的，随着时代的开放，外国人越来越多的来到中国，如果不懂英语根本无法交流。随便网站上提供一些在线翻译，但这只能翻译它大概的意思，因为中国文字是博大精深的。

simple 2008-8-16 03:56

Dhammapada  (translated by Acharya Buddharakkhita)     <A href="http://www.accesstoinsight.org/tipitaka/kn/dhp/index.html">http://www.accesstoinsight.org/tipitaka/kn/dhp/index.html</A>
法句经 (译者敬法比丘) <A href="http://www.bfnn.org/bookgb/books2/1724.htm">http://www.bfnn.org/bookgb/books2/1724.htm</A>
第一：双品  The Pairs 1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox. 心是诸（名）法的前导者，心是主，诸（名）法唯心造。若人以邪恶之心言行，痛苦将跟随着他，有如车轮跟随拉车之牛的足蹄。 2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow. 心是诸（名）法的前导者，心是主，诸（名）法唯心造。若人以清净之心言行，快乐将跟随着他，如影随形。 3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred. “他辱骂我、打我、击败我、掠夺我。”若人怀有是心，怨恨不得止息。 4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred. “他辱骂我、打我、击败我、掠夺我。”若人不怀是心，怨恨自然止息。 5. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal. 在这世上，恨绝不能止恨，唯有慈爱方能止恨，这是永恒的真理。 6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels. 除了智者之外，他人(愚者)皆不了解：“世人终须一死。”智者明了这点，因此一切争论得以平息。 7. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated. 住于欲乐中的人，放纵六根（感官），食不知足，怠惰与不事精进，他肯定被魔王制伏，如强风吹倒弱树一般。 8. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort. 住于观照不净法的人，防护六根（感官），知足于食，充满信心(对佛法僧)与精进力，他肯定不会被魔王击败，如狂风摇不动岩一般。 9. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe. 未脱离烦恼之污染，不自制与不真实的人，却身披橘色袈裟，那是他所不配的。 10. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe. 已弃除烦恼之污染，戒行具足，具备自制与真实的人，真正配得上身披袈裟。 11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential. 把不真实的视为真实，把真实的视为不真实。持此邪思惟的人，不可能觉悟真实法。 12. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential. 视真实为真实，视不真实的为不真实。持此正思惟的人，得以觉悟真实法。 13. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind. 雨可以渗透屋顶粗陋的房子，欲念亦可渗透尚未受到培育的心。 14. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind. 雨渗不透屋顶精良的房子，欲念亦渗不透已受到良好培育(修习止禅与观禅)的心。 15. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds. 这一世他感到悲哀，来世他一样感到悲哀，造恶者在今生与来世都感到悲哀。当忆及自己污秽的行为时，他感到悲哀与苦恼。 16. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds. 这一世他感到喜悦，来世他一样感到喜悦，行善者在今生与来世都感到喜悦。当忆及自己清净的善业时，他感到喜悦,非常的喜悦。 17．The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe. 这一世他受苦，来世他一样受苦，造恶者在今生与来世都受苦。想到“我造了恶业”时，他感到痛苦。再者，当投生至恶道时，他会遭受更多的痛苦。 18．The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss. 这一世他快乐，来世他一样快乐，行善者在今生与来世都快乐。想到“我造了善业”时，他感到欢喜。再者，当投生至善趣时，他更加快乐。 19．Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life. 即使他背诵了许多经典，然而并不依法实行，这怠惰的人有如牧童在数别人的牛，没得分享沙门生活的利益。 20．Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life. 即使他只背诵了少许经典，然而真正依法实行，舍弃贪嗔痴，如实知见后得以令心解脱，不再执著于今生与来世， 他得以分享沙门生活的利益(道果)。 第二：不放逸品  Heedfulness 21．Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already. 不放逸是不死道，放逸是死路；不放逸者不死，放逸者有如早已死去。 22．Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones. 明了这道理，不放逸的智者乐于精进、乐于圣界。 23．The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage. 他持续地修禅（止观），持恒者得以体验解脱：至上的涅盘。 24．Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful. 若某人精进、有正念与身语意清净、慎重行事、防护诸根、依法生活及不放逸，他的声誉与幸福得以增长。 25．By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm. 通过不放逸、正念、戒律与防护诸根，智者使自己成为一座洪水无法淹没的岛屿。 26．The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure. 愚者恣情放逸，智者则如守护珍宝一般，珍惜地守护着不放逸。 27．Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness. 因此人们不应放逸，不应沉湎于欲乐，因为勤奋的人，通过禅修，即会得证至上乐。 28．Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude. 智者以不放逸去除放逸，登上智慧的高楼，已断苦的他看着苦难的众生，如智者立足于山顶，向下看着平原的愚人。 29．Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade. 在众放逸人中不放逸，在众昏睡人中保持警觉，智者有如良马迅速地前进，把疲惫的马远远抛在后头。 30．By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised. 由于不放逸，摩伽婆得以生为诸天神之王。精进永远受到赞赏，懈怠永远受到责备。 31．The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large. 乐于精进与视放逸为危害的比丘，有如火焰般前进，烧尽一切大小的束缚。 32．The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana. 乐于不放逸而视放逸为危害的比丘，绝不会倒退(止观禅修不会倒退)，事实上他已非常接近涅盘。 第三：心品  The Mind 33．Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — so fickle and unsteady, so difficult to guard. 心是飘浮不定的，难以控制，难以防护。智者训练其心，使它正直，如矢师矫正箭一般。 34．As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara. 如把水中鱼取出投掷于地时，它会跳跃不安；当把心带离欲界以脱离魔界(烦恼轮转)时，它亦会跳跃不安。 35．Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness. 心难以受到控制，它非常迅捷轻浮，随着喜好飘荡与停留。能训练心是很好的，因为已受到训练的心能带来快乐。 36．Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness. 心是非常难以察见的，它极度的微细，随着喜好飘荡与停留。且让智者防护其心，因为受到防护的心能带来快乐。 37．Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara. 心独自四处飘荡远游，它是无色的，住于心室。能制伏己心的人，得以解脱魔王的束缚。（注：心独自飘荡是指在同一个心识刹那里，只能有一个心识生起。心是依靠位于心室里的心所依处而生起的。） 38．Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers. 若某人的心不安定，对正法无知，信心动摇不定，其智慧决不会获得圆满。　 39．There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit. 若某人的心已无贪无嗔，若他已舍弃善恶两者(阿罗汉)，如此警觉之人是没有怖畏的。 40． Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached. 明了此身脆弱如瓶，他培育己心至固若城堡，再以智为武器向魔王奋战。过后他继续保护己心，毫不执著于胜利。 （注：不执著于胜利是指不执著于所获得的禅那，而继续修观直至证悟阿罗汉道智。） 41．Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log. 噢，不久之后，这失去心识的身体将躺在大地，就像无用的木头般被丢弃。 42．Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm. 敌人可能伤害敌人，怨家可能伤害怨家；然而导向邪恶的心，却会带给自己更大的伤害。 43．Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind. 不是母亲，不是父亲，也不是任何亲戚，能比得上导向于善的心，可为自己带来更大的幸福。 第四：花品  Flowers 44．Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design? 谁能征服大地（即此身）、阎魔界（即四恶道）与人天界？谁能如熟练的花匠采花般，印证善说的真理之道？ 45．A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design. 圣学者将征服大地、阎魔界与人天界。圣学者能如熟练的花匠采花般，印证善说的真理之道。 （注：学者是至少已证悟须陀洹道，但还未证得阿罗汉果的圣人。） 46．Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death! 知道此身如水泡般无常，以及觉知它如海市蜃楼般毫无实质，他将切断魔王之花，脱离死亡之王的视线。 47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure). 采（欲乐之）花的人，心执著于欲乐，他被死亡带走，如酣睡之村被洪水冲走。 48．The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure). 采（欲乐之）花的人，心执著于欲乐，他无法满足己欲，只有被死魔征服。 49．As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village. 如蜜蜂采花粉时，不损伤花朵，亦不损伤其色及香味，只取其蜜，而后飞走。且让智者同样（不损害到村民的信心及财富）地在村子里活动。 50．Let none find fault with others; let none see the omissions and commissions of others. But let one see one's own acts, done and undone. 不应观察他人的过失，或已做与未做的（善恶）事；应只省察自己已做与未做的事。 51．Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them. 如美丽却不香的花朵，不能为戴花者带来香气；同样的，不依言实行之人的善语，亦是没有结果的。 52．Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them. 如美丽且香的花朵，能为戴花者带来香气；同样的，依言实行之人的善语，（肯定）是有结果的。 53．As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal. 如花匠能用群花制造许多花饰，还需生死的人亦可（依于信心慷慨地善用其财富）做许多善事。 54．Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous man pervades all directions with the fragrance of his virtue. 花香不能逆风吹送，檀香木、多伽罗及茉莉之香亦不能；只有具德者之香才能逆风吹送，具德者之香能吹送至一切方向。 55．Of all the fragrances — sandal, tagara, blue lotus and jasmine — the fragrance of virtue is the sweetest. 有檀香木、多伽罗、莲花及茉莉之香，然而，戒行之香远胜一切香味。 56． Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods. 多伽罗与檀香木之香是微不足道的，具德者之香才是最胜的，甚至能向上飘送至天界。 57．Mara never finds the path of the truly virtuous, who abide in heedfulness and are freed by perfect knowledge. 魔王找不到戒行具足、精进，及以正智获得解脱者所行之道。 （注：阿罗汉已不会再生，魔王尽了全力也找不到阿罗汉死后去了哪里。） 58-59．Upon a heap of rubbish in the road-side ditch blooms a lotus, fragrant and pleasing. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom. 如在大道旁的垃圾堆中，可能长着芳香的莲花；在众生杂堆中，亦可能出现佛弟子，其智慧的明亮，远远超越盲目的凡夫俗子。 第五：愚人品  The Fool 60．Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth. 对于无法入睡的人，黑夜实在漫长；对于疲惫的旅人，一由旬亦非常遥远；对于不知正法的愚人，生死轮回极漫长。 61．Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool. 在旅途上，若找不到比自己更好或同等的同伴，就让他坚定地独自前进，绝无与愚者为伴这一回事。 62．The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth? “我有儿子，我有财富。”因此（执著的）愚者感到苦恼。事实上，他自己也不是自己的，儿子与财富又怎能是他的呢？ 63．A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed. 自知愚昧的愚人，基于这点是个智者；自以为是智者的愚人，才是真正的愚者。 64．Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup. 即使愚人尽其一生亲近智者，亦不能知见真理，如勺子不知汤的味道。 65．Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup. 利慧者虽只与智者相处片刻，却能迅速地知见真理，如舌头能知汤的味道。 66．Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter. 对于无知的愚人，他即是自己的敌人，他四处造下恶业，带来苦果的恶业。 67．Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears. 若做了某事会后悔，以及受其果报时，他泪流满面地悲泣，那即是没有善行其事。 68．Well done is that action of doing which one repents not later, and the fruit of which one, reaps with delight and happiness. 若做了某事不会后悔，以及受其果报时，他感到欢喜快乐，那即是已经善行其事。 69．So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief. 只要恶业还未成熟，愚者以为它是甜如蜜的；然而当恶业成熟时，愚者就得为它受苦。 70．Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth. 即使愚者月复一月地修苦行，只以古沙草片摄取饮食，却依然比不上已思惟真谛者（圣人）的十六分之一。 71．Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes. 恶业不会即刻带来果报，如刚挤出的牛奶不会即刻凝固，但它依然跟随着愚者，如盖上灰的活火炭。 72．To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness. 愚人的知识只会伤害他自己，它毁灭了他的福业，也使他的头颅(智慧)破裂。 73．The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders. 无知的比丘，贪求自己不当得的恭敬，想要在众比丘中居先，要在寺院里掌权，以及贪求与他非亲之人的顶礼。 74． "Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me" — such is the ambition of the fool; thus his desire and pride increase. 且让在家众与比丘们都想：“诸事皆因我而成就。无论一切大事小事，且让他们听从我的指示。”这是愚人的想法，增长其贪欲与我慢。 75．One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead. 诚然，一个是导向世俗成就之道，另一个则是导向涅盘之道。明了这一点，身为佛弟子的比丘，不应乐于世俗的成就与恭敬，而应培育舍离与不执取。 第六：智者品  The Wise 76．Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association. 人们应跟随指摘人们过失的智者，如同跟随向导至被埋没的宝藏。对于跟随此智者的人，只有益处，绝无厄难。 77．Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil. 智者应训诫他人，给予他人劝告，以及防止他人犯错。这种人受到善人喜爱，只有恶人才会讨厌他。 78．Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men. 人们不应亲近恶友，亦不应亲近卑劣之人。人们应亲近善友，以及亲近智者。 79． He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha). 饮法之人，以安乐之心愉快地活着；智者常乐于圣者所说之法。 80． Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves. 治水者疏导水，矢师矫正箭，木匠修饰木，智者制伏自己。 81．Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame. 如同岩石不受狂风动摇，智者亦不受毁誉动摇。 82．On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still. 如同既深且清又平静的水池，智者听闻正法后变得安详。 83．The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow. 诚然，具德者舍弃了一切（执著），不以贪欲之心交谈；当面对快乐或痛苦时，智者不显示出欢喜或悲愁。 84．He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means. 他不会为了自己或他人造恶，不会造恶以求获得子女、财富或王国，不会以卑劣的手段获取成就。只有这种人才是真正的——具德、睿智及公正。 85．Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank. 到达彼岸（涅盘）的人，只有少数几个；其他所有的人，皆在此岸（生死轮回）来去徘徊。 86．But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross. 然而，依照善说之法实行的人，能够到达彼岸，越渡了极难越渡的死界(生死轮回)。 87-88．Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind. 离家后走向无家的智者，应舍弃黑暗而培育光明。他应乐于独处、无著与涅盘，这是凡夫俗子难以享受的。他亦应舍弃欲乐，不执著于任何事物，清净自己心中的一切污秽。 89．Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things — rid of cankers, glowing with wisdom, they have attained Nibbana in this very life. 心已圆满地培育了七觉支，以及舍弃了一切贪欲的人，乐于自己已舍弃了执著。此人已根除了一切烦恼，拥有阿罗汉道智明亮之光，在此界已证得了涅盘。 第七：阿罗汉品  The Arahant 90．The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties. 旅程已尽，解脱了苦及一切，已消灭了一切束缚的人，不再苦恼。 91．The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind. 有正念的人勤于修行，不乐于家（即欲乐的生活）；如同天鹅舍弃泥沼，他们舍弃一切住家生活（即一切贪欲）。 92．Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom — their track cannot be traced, like that of birds in the air. 他们不储藏，饮食时适当地省察。他们的目标是空与无相的解脱。他们的去处无法追寻，如同鸟在天空中所经之路（无迹）。 93．He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom — his path cannot be traced, like that of birds in the air. 他已解脱烦恼，不执著于饮食。他的目标是空与无相的解脱。他的行道无法追寻，如同鸟在天空中所经之路。 94．Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers. 他诸根平静，如同被马车夫驯服的马，他已脱离我慢及诸烦恼，这平稳的人受到天神喜爱。 95．There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud. 阿罗汉如大地般坚忍，不会受到刺激而生气；他有如门柱般稳固，不受生命中的起落所动摇；他有如无淤泥的水池般安宁清净。这样的人是不会再有轮回的了。 96．Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise. 完全解脱、寂静与平稳者，他意平静、语平静、身亦平静。 97． The man who is without blind faith, who knows the Uncreated, who has severed all links, destroyed all causes (for karma, good and evil), and thrown out all desires — he, truly, is the most excellent of men. 他不盲信，以证悟无为（涅盘），断除了生死轮回的束缚，不再造善恶业，舍弃了一切渴爱，他的确是至上者（阿罗汉）。 98．Inspiring, indeed, is that place where Arahants dwell, be it a village, a forest, a vale, or a hill. 在村子或森林里，在山谷中或山上，无论阿罗汉住在何处，其地都令人感到愉悦。 99．Inspiring are the forests in which worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures. 森林是令人感到愉悦之地，然而凡夫俗子却不喜爱它；只有无欲之人才会喜爱森林，因为他们不追求欲乐。

simple 2008-8-16 03:57

第八：千品  Thousands 100．Better than a thousand useless words is one useful word, hearing which one attains peace. 一句有意义及听后心得平静的话，好过千句无意义、与证悟涅盘无关的话。 101． Better than a thousand useless verses is one useful verse, hearing which one attains peace. 一首有意义及听后心得平静的偈，好过千首无意义、与证悟涅盘无关的偈。 102．Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace. 背诵一首有意义及听后心得平静的偈，好过背诵百首无意义、与证悟涅盘无关的偈。 103．Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself. 即使人们在战场上战胜千人千次，然而，能战胜自己的人，才是真正的至上胜利者。 104．Self-conquest is far better then the conquest of others. 战胜自己的确远胜于战胜他人。 105．Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct. 天神、乾达婆、魔王与梵天，都赢不过已制伏自己者的胜利。 106． Though month after month for a hundred years one should offer sacrifices by the thousands, yet if only for a moment one should worship those of perfected minds that honor is indeed better than a century of sacrifice. 虽人月复一月布施千个钱币（给普通人）长达百年，然而，向一位有修行的人(修习观禅的比丘)顶礼一刹那，却胜过百年的布施（给普通人）。 107．Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of perfected minds, that worship is indeed better than a century of sacrifice. 虽人在林中拜祭圣火百年，然而，向一位有修行的人顶礼一刹那，却胜过拜祭圣火百年。 108．Whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the Upright Ones, which is truly excellent. 虽人整年作了许多大小布施，然而这一切布施却比不上向行正道的圣者顶礼的福业的四分之一。 109．To one ever eager to revere and serve the elders, these four blessing accrue: long life and beauty, happiness and power. 时常尊敬长辈及具德者之人的四种利益会增长，即：寿命、美貌、快乐与力量。 110． Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled. 有德及有禅修的一天，好过无德与不能自制诸根的百年生命。 111．Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled. 禅修智者的一天，好过不能自制诸根之愚人的百年生命。 112．Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated. 精进于禅修者的一天，好过怠惰之人的百年生命。 113．Better it is to live one day seeing the rise and fall of things than to live as hundred years without ever seeing the rise and fall of things. 知见五蕴生灭者的一天，好过不能知见五蕴生灭者的百年生命。 114．Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless. 知见不死道（涅盘）者的一天，好过不能知见不死道者的百年生命。 115．Better it is to live one day seeing the Supreme Truth than to live a hundred years without ever seeing the Supreme Truth. 知见至上法(出世间法)者的一天，好过不能知见至上法者的百年生命。 第九：恶品  Evil 116．Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil. 应速于行善及防止心造恶，因为行善缓慢之心乐于邪恶。 117．Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil. 若人造了恶，他不应重犯，不应乐于造恶，累积邪恶将导致痛苦。 118．Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good. 若人行了善，他应常常行善，应乐于行善，累积善业将导致快乐。 119．It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds. 只要恶业还未成熟，恶人依然会看到快乐；但当恶业成熟时，他就会遭受恶果。 120． It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds. 只要善业还未成熟，善人依然会遭受痛苦；但当善业成熟时，他得享善业的福报。 121．Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil. 莫轻视恶行，以为“小恶不会为我带来果报”；如同滴水能注满水瓶，愚人累积小恶至罪恶满盈。 122．Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good. 莫轻视善行，以为“小善不会为我带来果报”；如同滴水能注满水瓶，智者累积小善至福德满盈。 123．Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil. 如财多而随从少的富商避开危险的路线，如想要生存之人避免毒药，人们亦应避免邪恶。 124．If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill. 若手无创口则可以手持毒，因毒不入侵无创口之人；不造恶者是不会有罪恶的。 125．Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man. 若人冒犯了不应受到冒犯、清净无染者（即阿罗汉），该罪恶返归于愚人，如逆风扬尘。 126．Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana. 有些人投生母胎，邪恶者堕入地狱，正直之人上生天界，无烦恼者(阿罗汉)入般涅盘。 127．Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds. 无论是在虚空中、海洋里，山洞内或世上任何地方，都无处可令人逃脱恶业的果报。 128．Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death. 无论是在虚空中、海洋里、山洞内或世上任何地方，都无处可令人逃脱死亡。 第十：惩罚品  Violence 129．All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill. 一切众生都害怕刑罚，都害怕死亡。推己及人，人们不应杀害他人，或唆使他人杀害生命。 130．All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill. 一切众生都害怕刑罚，都爱惜自己的生命。推己及人，人们不应杀害他人，或唆使他人杀害生命。 131．One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter. 伤害他人以求己乐者，来世不得安乐。 132．One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter. 不伤害他人以求己乐者，来世得享安乐。 133．Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you. 莫向任何人粗言恶语，受辱骂者将会反击。愤怒之言的确是苦因，换来的只是痛击。 134．If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you. 若你能保持沉默平静，向一只破裂之鼓不再声响，你肯定会证悟涅盘，不再存有愤怒。 135．Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence). 如同牧牛者以棍棒驱赶牛群至牧场，老与死亦在驱逐着众生的寿命。 136．When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire. 愚人造恶时不知其恶，然而他却因自己的恶业而受苦，如同被火焚烧的人。 137．He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states: 若人以棍棒伤害无害、不当受到伤害的人，他会很快就遭受到以下十种恶果之一： 138-140．Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell. 他会受到剧痛，或不幸，或身体伤残，或重病，或发疯，或因国王发怒而遭殃，或被诬陷，或失去亲人，或财产破毁，或家被火烧毁。该愚人死后将会堕入地狱。 141．Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt. 不是裸行，不是结，不是以泥涂身，不是睡在露天之下，不是以灰尘涂身，也不是蹲着勤修能够清净还未破除疑惑的人。 142．Even though he be well-attired, yet if he is posed, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk. 虽有庄严其身，若他是平静的、脱离了烦恼、制伏了诸根、拥有道智、完全清净及舍弃了对一切众生的嗔恨，那么，他的确是婆罗门，是沙门，是比丘。（注：在此，婆罗门、沙门与比丘都是指阿罗汉。） 143．Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip. 在这世上，由于羞于为恶而自制者是稀有的，他保持警觉及不造令人指责之事，如良马不会作出受到鞭打的导因。 144．Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering. 如良马受到鞭策，人们应精进及对生死轮回感到悚惧。以信、戒、精进、定、抉择法、具足明行与正念来解脱这无量之苦。 145．Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves. 治水者疏导水，矢师矫正箭，木匠修饰木，善行者制伏自己。 第十一：老品  Old Age 146．When this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, will you not see the light? （世间）常在烧，为何还有欢笑？为何还有喜悦？当被黑暗覆蔽时，为何不寻求明灯？ 147．Behold this body — a painted image, a mass of heaped up sores, infirm, full of hankering — of which nothing is lasting or stable! 看这被装饰的身体，它是一堆的疮痍，由（骨头）所支持，多病与拥有许多（欲）念。此身的确不坚固及不能常存。 148．Fully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for death is the end of life. 这身体随着年纪衰老，它是一窠的疾病，易坏的。当这恶臭的污秽体分解时，生命真的结束于死亡。 149．These dove-colored bones are like gourds that lie scattered about in autumn. Having seen them, how can one seek delight? 这些灰白的骨头就像在秋天里被丢弃的葫芦一般，见到它们又有什么可喜的呢？ 150．This city (body) is built of bones, plastered with flesh and blood; within are decay and death, pride and jealousy. 此城（身）以骨建成，再以血肉包装；内里藏着老、死、我慢与贬抑。 151．Even gorgeous royal chariots wear out, and indeed this body too wears out. But the Dhamma of the Good does not age; thus the Good make it known to the good. 装饰得华丽的皇家马车亦终须损坏，人体也是一样会变得衰老，然而善人之法(出世间法)不会老化。众善人如此互相说示。 152．The man of little learning grows old like a bull. He grows only in bulk, but, his wisdom does not grow. 这少闻之人如牡牛般长大，只增长肌肉，不增长智慧。 153．Through many a birth in samsara have I wandered in vain, seeking in the builder of this house (of life). Repeated birth is indeed suffering! 多世以来我在娑婆世界里漂流，找却找不到造屋者。生而复生的确真苦。 154．O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My mind has reached the Unconditioned; I have attained the destruction of craving. 噢，造屋者，我看到你了。你将无法再造屋。你的柱子都断了，你的栋梁都毁了。我的心已证得无为，已灭尽渴爱。 （注：屋子是身体；造屋者是渴爱。无为即是涅盘；灭尽渴爱即已证得阿罗汉果。） 155．Those who in youth have not led the holy life, or have failed to acquire wealth, languish like old cranes in the pond without fish. 他们少壮时不修梵行，也不赚取财富；他们沮丧地浪费了生命，如同在无鱼的干池里的老鹭。 156．Those who in youth have not lead the holy life, or have failed to acquire wealth, lie sighing over the past, like worn out arrows (shot from) a bow. 他们少壮时不修梵行，也不赚取财富；如已损坏的弓般无助地躺着，悲叹着种种的过去。 第十二：自品  The Self 157．If one holds oneself dear, one should diligently watch oneself. Let the wise man keep vigil during any of the three watches of the night. 若人懂得爱惜自身，他应当好好地保护自己。在（生命）三个阶段的任何阶段里，智者应保持（对邪恶）的警觉。 158． One should first establish oneself in what is proper; then only should one instruct others. Thus the wise man will not be reproached. 人们应自己先修好善法，然后才可教导他人。此等智者不会有烦恼。 159．One should do what one teaches others to do; if one would train others, one should be well controlled oneself. Difficult, indeed, is self-control. 自己所作的应如自己所教的；只有在完全制伏自己后才可制伏他人。制伏自己的确是很困难的。 160．One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain. 自己的确是自己的依归，他人怎能作为自己的依归？制伏自己之后，人们获得了难得的归依处（阿罗汉果）。 161．The evil a witless man does by himself, born of himself and produced by himself, grinds him as a diamond grinds a hard gem. 自己所造之恶，由自己所生，由自己造成，它摧毁了愚人，如同金刚粉碎了宝石。 162．Just as a single creeper strangles the tree on which it grows, even so, a man who is exceedingly depraved harms himself as only an enemy might wish. 如同蔓藤缠住娑罗树，无德者为自身所作的，正是其敌所愿的。 163．Easy to do are things that are bad and harmful to oneself. But exceedingly difficult to do are things that are good and beneficial. 要做对自己有害的恶事是很容易的，真正最难做的是对自己有益的善事。 164．Whoever, on account of perverted views, scorns the Teaching of the Perfected Ones, the Noble and Righteous Ones — that fool, like the bamboo, produces fruits only for self destruction. 持有邪见的愚人诽谤阿罗汉、圣者、住于正法者的教法，实是自我毁灭；如迦达迦树生果实，实是为自己带来灭亡。 165．By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depended on oneself; no one can purify another. 只有自己才能造恶，自己才能污染自己；只有自己才能不造恶，自己才能清净自己。净与不净只看自己，无人能够清净他人。 166．Let one not neglect one's own welfare for the sake of another, however great. Clearly understanding one's own welfare, let one be intent upon the good. 无论利益他人的事有多重大，也莫忽视了自身的利益(道、果与涅盘)；清楚地知道了自身的利益，他应当尽全力获取它。 第十三：世间品  The World 167．Follow not the vulgar way; live not in heedlessness; hold not false views; linger not long in worldly existence. 莫作卑劣事，莫怠惰过活，莫执持邪见，莫延长世界(生死轮回)。 168．Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next. 莫懒于执行（托钵的）责任，应细心地奉行此善行。实践此善行的人，今生来世皆安乐。 169．Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next. 应细心地奉行（托钵的）责任，莫跟随恶行（即不托钵）。实践此善行的人，今生来世皆安乐。 170．One who looks upon the world as a bubble and a mirage, him the King of Death sees not. 若人能有如看待水泡，或看待海市蜃楼般，来看待这世界（即五蕴），那么，死亡之王就看不到他了。 171．Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it. 来吧，看看这世界（即五蕴）。它像华丽的皇家马车；愚人沉湎其中，但智者毫不执著于它。 172．He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds. 以前放逸，后来精进的人，如无云的明月，照亮这世间。 173．He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds. 以善(阿罗汉道智)扑灭了旧恶之人，如无云的明月，照亮这世间。 174．Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss. 这世界是黑暗的，在此中能（以观智）洞察之人很少。就像只有少数的鸟能逃脱罗网，只有少数几人能去到天界（与涅盘）。 175．Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are led away from the world after vanquishing Mara and his host. 天鹅在天空中飞翔，有神通者在虚空中飞行；智者在战胜魔王与魔军之后，脱离了这世间（即证得涅盘）。 176．For a liar who has violated the one law (of truthfulness) who holds in scorn the hereafter, there is no evil that he cannot do. 违犯一种(真实)法，说妄语及漠视来世者，是无恶不可为的。 177．Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in giving, and by that alone does he become happy hereafter. 诚然，吝啬的人不会上生天界，愚人不会赞叹布施；然而智者随喜布施，因此来世获得安乐。 178．Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance. 成为统治这大地唯一的大王，或上生天界，或统治全宇宙，都远远比不上证悟须陀洹果。 第十四：佛陀品 The Buddha 179．By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue? 佛陀的胜利是圆满的，再无世间的烦恼可生起。智慧无边的佛陀是超越道的，你能以何道引诱他？　 180．By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming? 再也没有罗网般的渴爱可带佛陀去任何地方（轮回）。智慧无边的佛陀是超越道的，你能以何道引诱他？ 181．Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear. 智者投入禅修中，乐于出离之寂静（即涅盘）。持有正念正觉者，甚至天神也敬爱。 182．Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas. 甚难获得此人身，有死生命真难过，欲听正法真是难，甚难会有佛出世。 183．To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas. 不造一切恶，实行一切善，及清净自心，是诸佛所教。 184．Enduring patience is the highest austerity. "Nibbana is supreme," say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others. 诸佛说：“忍辱是最好的德行，涅盘至上。”出家人不会伤害他人，伤人者不是沙门。 185．Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas. 莫辱骂、莫伤害、依照戒律自制饮食知节量、安住于静处、勤修增上心(禅定)，这是诸佛的教诫。 186-187．There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving. 即使天降金币雨，欲念也不会满足。欲乐只有小小的甜头，却有很大的苦果。如此的明了，即使对天上的快乐，智者也不觉其乐；佛弟子只乐于断除爱染。 188．Driven only by fear, do men go for refuge to many places — to hills, woods, groves, trees and shrines. 当面对怖畏时，人们寻求种种归依处：高山、森林、公园、树木与寺院。 189．Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering. 但这些都不是平安的归依处，不是最上的归依处。人们不能依此归依处而解脱一切苦。 190-191．He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. 归依佛法僧者，以道智得见四圣谛，即苦、苦的起因、苦的止息与导向灭苦的八圣道。 192．This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering. 诚然，这是平安的归依处，是最上的归依处。依此归依处，人们得以解脱一切苦。 193．Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily. 最圣洁者(佛陀)是稀有的，他不会随处出生。无论这智者生于何处，其家皆得安乐。 194．Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker. 诸佛的出世令人喜悦，正法的宣说令人喜悦，僧伽的和合令人喜悦，和合者之行令人喜悦。 195．He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation. 他顶礼值得顶礼的人，即已克服障碍与脱离忧悲的佛陀或佛弟子。 196．He who reveres such peaceful and fearless ones, his merit none can compute by any measure. 此人向寂静无畏者顶礼所获得的功德，是无人能够计量的。 第十五：乐品  Happiness 197．Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred. 我们的确很安乐地活着。在众怨恨之中，我们无怨无恨；在众怨恨者中，我们住于无怨无恨。 198．Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction. 我们的确很安乐地活着。在众病(道德之病)之中，我们无病患；在众病患者中，我们住于无病。 199．Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice. 我们的确很安乐地活着。在众贪欲之中，我们无贪无欲；在众贪欲者之中，我们住于无贪无欲。 200．Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods. 我们的确很安乐地活着，无忧无虑(无贪、无嗔及无痴)地活着。如同光音天的梵天神般，我们以喜悦为食。 201．Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat. 胜利者招来仇敌，战败者活在苦恼里；舍弃胜败的寂静者(已断除烦恼的人)，得以安乐地过活。 202．There is no fire like lust and no crime like hatred. There is no ill like the aggregates (of existence) and no bliss higher than the peace (of Nibbana). 无火可比贪欲，无恶可比嗔恨，无苦可比五蕴，无乐可比寂静(涅盘)。 203．Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss. 饥饿是最大的疾病，诸行(五蕴)则是最苦。智者如实知见它们后，得证至乐的涅盘。 204．Health is the most precious gain and contentment the greatest wealth. A trustworthy person is the best kinsman, Nibbana the highest bliss. 健康是最大的利益，知足是最大的财富，可信任的朋友是最亲的亲人，涅盘是至上的寂乐。 205．Having savored the taste of solitude and peace (of Nibbana), pain-free and stainless he becomes, drinking deep the taste of the bliss of the Truth. 得尝独处与寂静(涅盘)之味后，饮法悦者得以无畏无恶。 206．Good is it to see the Noble Ones; to live with them is ever blissful. One will always be happy by not encountering fools. 得见圣者是很好的，与他们相处常安乐；不见愚人亦是常安乐。 207．Indeed, he who moves in the company of fools grieves for longing. Association with fools is ever painful, like partnership with an enemy. But association with the wise is happy, like meeting one's own kinsmen. 与愚人同行者必会长期苦恼。与愚人相处常是苦，如与仇敌共生共活；与智者相处常是乐，如与亲人共生共活。 208．Therefore, follow the Noble One, who is steadfast, wise, learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars. 因此，人们应跟随智者、慧者、多闻者、持恒者及尽责的圣者；跟随这样的善智者，如同月亮顺着星道而行。

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第十六：喜爱品  Affection 209．Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs. 做了不该做的，该做的却不做；放弃修行而执取欲乐的人，将妒嫉精进者的成就。 210．Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful. 莫与亲爱者相处，莫与厌恶者相处；不见亲爱者是苦，见厌恶者也是苦。 211．Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved. 因此人们不应执著任何喜爱。与所爱者分离是苦；无爱无恨者无束缚。 212．From endearment springs grief, from endearment springs fear. From him who is wholly free from endearment there is no grief, whence then fear? 由喜爱引生忧愁，由喜爱引生恐惧。脱离喜爱者无忧，于他又有何可惧？ 213．From affection springs grief, from affection springs fear. From him who is wholly free from affection there is no grief, whence then fear? 由亲爱引生忧愁，由亲爱引生恐惧。脱离亲爱者无忧，于他又有何可惧？ 214．From attachment springs grief, from attachment springs fear. From him who is wholly free from attachment there is no grief, whence then fear? 由欲乐引生忧愁，由欲乐引生恐惧。脱离欲乐者无忧，于他又有何可惧？ 215．From lust springs grief, from lust springs fear. From him who is wholly free from craving there is no grief; whence then fear? 由渴爱引生忧愁，由渴爱引生恐惧。脱离渴爱者无忧，于他又有何可惧？ 216．From craving springs grief, from craving springs fear. From him who is wholly free from craving there is no grief; whence then fear? 由渴爱引生忧愁，由渴爱引生恐惧。脱离渴爱者无忧，于他又有何可惧？ 217．People hold dear him who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing. 具足戒行与智见、住于法、了悟真谛及实行自己的任务者，为人人所爱。 218．One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures — such a man is called "One Bound Upstream." 欲求到达超言说（即涅盘），其心盈满正虑（三果），及不再执著于欲界的人，是为“上流人”(肯定会生于净居天的阿那含圣者)。 219．When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival. 如长久在异乡之人，从远方平安归来时，其亲友及愿他幸福的人，都愉快地欢迎他归来。 220．As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next. 同样地，在今生行善者去到来世时，他以前所造的善业会迎接他，如同亲戚迎接亲爱的人归来。 第十七：忿怒品  Anger 221．One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mind and body and is detached. 舍弃忿怒、舍弃我慢、克服一切结。苦恼不会降临不执著名色与无烦恼(无贪嗔痴)之人。 222．He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins. 若人能如善御马者制止疾行的马车般抑制忿怒，我称此人为真正的御者，余者只是执缰人而已。 223．Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth. 以无忿（即慈爱）战胜忿怒者，以善战胜恶人，以布施战胜吝啬的人，以说真实语战胜妄语者。 224．Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods. 人们应说真实语、不忿怒、（己物虽少）仍然施与企求者；以此三事他得以上生天界。 225．Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more. 圣者不伤害他人，常防护自身行为，去到不死（的涅盘），在其地无忧无愁。 226．Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana — their defilements fade away. 时刻保持醒觉的人，日以续夜地训练自己，他真心地朝向涅盘，总有一天他的烦恼必会止息。 227．O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those who speak much, they blame those who speak in moderation. There is none in the world who is not blamed. 噢，阿都拉，这并不是新的，自古以来即是如此。人们指责沉默的人，指责多话的人，也指责少语的人。在这世间是无人不受指责的。 228．There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised. 在过去、未来与现在，都没有只受指责或只受称赞的人。 229．But the man whom the wise praise, after observing him day after day, is one of flawless character, wise, and endowed with knowledge and virtue. 智者日复一日地检讨后，他会称赞真正无过失、贤明及智慧与戒行兼备的人。 230．Who can blame such a one, as worthy as a coin of refined gold? Even the gods praise him; by Brahma, too, is he praised. 谁会指责这有如纯金之人？他为天神所称赞，甚至梵天也称赞。 231．Let a man guard himself against irritability in bodily action; let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed. 防止身恶行，善制御己身；舍弃身恶行，培育身善行。 232．Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech. 防止语恶行，善制御己语；舍弃语恶行，培育语善行。 233．Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought. 防止意恶行，善制御己意；舍弃意恶行，培育意善行。 234．The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled. 智者制御身，御语亦御意；智者于自制，真能善圆满。 第十八：污垢品  Impurity 235．Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey! 如今你就像一片枯叶，死亡使者已在你近旁；你就要开始漫长的旅程了，然而却没有旅费。 236．Make an island for yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones. 你应当为自己建个归依处，快快勤修以成为智者。在清除污垢与解脱烦恼之后，你会上生天界的圣地。 237．Your life has come to an end now; You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way, yet you have made no provision for the journey! 你的生命已到了终点，就快要去见死亡之王了，途中又没有休息站，然而你却没有旅费。 238．Make an island unto yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall not come again to birth and decay. 你应当为自己建个归依处，快快勤修以成为智者。在清除污垢与解脱烦恼之后，你将不会再有生与老。 239．One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver. 智者渐次地、一点点地、刹那至刹那地清除自己的污垢，如同金匠清除银或金的杂质。 240．Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe. 如铁锈自铁而生，生锈后反蚀其铁；同样地，造恶者的恶业导致他投生恶道。 241．Non-repetition is the bane of scriptures; neglect is the bane of a home; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard. 不背诵是学习的污垢，不维修是屋子的污垢，懈怠是美貌的污垢，无正念是守护者的污垢。 242．Unchastity is the taint in a woman; niggardliness is the taint in a giver. Taints, indeed, are all evil things, both in this world and the next. 邪淫是妇女的污垢，吝啬是施者的污垢；恶法的确是今生与来世的污垢。 243．A worse taint than these is ignorance, the worst of all taints. Destroy this one taint and become taintless, O monks! 比这些更糟的污垢是无明，它是最大的污垢。诸比丘，当舍弃这污垢，以成为无垢之人。 244．Easy is life for the shameless one who is impudent as a crow, is backbiting and forward, arrogant and corrupt. 无耻与勇若乌鸦者的生活是容易的，他两舌、虚伪、傲慢与腐败。 245．Difficult is life for the modest one who always seeks purity, is detached and unassuming, clean in life, and discerning. 知耻与常求清净者的生活是艰难的，他无著、谦虚、有礼、清净活命及有智见。 246-247．One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world. 在今世杀生、说妄语、盗取不与之物、犯邪淫及沉湎于饮酒的人，连自己今生的根也都给掘毁了。 248．Know this, O good man: evil things are difficult to control. Let not greed and wickedness drag you to protracted misery. 你应当知道：“不自制即为恶。”莫让贪与非法带给自己长久的痛苦。 249．People give according to their faith or regard. If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day or by night. 人们依照信心与喜好而行布施。若人对他人所受的饮食心怀不满，其心昼夜皆不得安宁。 250．But he in who this (discontent) is fully destroyed, uprooted and extinct, he attains absorption, both by day and by night. 若人能断除、根除与消灭此不满，其心昼夜皆得安宁。 251．There is no fire like lust; there is no grip like hatred; there is no net like delusion; there is no river like craving. 无（任何）火可相等于贪欲（之火），无（任何）执著可相等于嗔（的执著），无（任何）罗网可相等于痴（的罗网），无（任何）河流可相等于渴爱（之流）。 252．Easily seen is the fault of others, but one's own fault is difficult to see. Like chaff one winnows another's faults, but hides one's own, even as a crafty fowler hides behind sham branches. 要见到他人的过失是很容易的，但要看到自己的过失却很难。他如同播掉谷糠般宣扬他人的过失，却如同遮蔽自己的狡猾捕鸟者般隐藏自己的过失。 253．He who seeks another's faults, who is ever censorious — his cankers grow. He is far from destruction of the cankers. 常挑他人的过失及贬抑他人者，其烦恼增长。灭烦恼离他真是遥远。 254．There is no track in the sky, and no recluse outside (the Buddha's dispensation). Mankind delights in worldliness, but the Buddhas are free from worldliness. 虚空中没有行道，正法之外无圣沙门。凡夫乐于延长轮回的束缚，诸佛皆已解脱这些束缚。 255．There is no track in the sky, and no recluse outside (the Buddha's dispensation). There are no conditioned things that are eternal, and no instability in the Buddhas. 虚空中没有行道，正法之外无圣沙门。没有任何有为法(因缘和合法，即名色法)是永恒的，诸佛皆不受动摇。 第十九：住于法品  The Just 256．Not by passing arbitrary judgments does a man become just; a wise man is he who investigates both right and wrong. 对事武断者不公正；智者应辨别对错两者之后才下判断。 257．He who does not judge others arbitrarily, but passes judgment impartially according to the truth, that sagacious man is a guardian of law and is called just. 智者不会误导他人，而是如法与平等的护法者，他被称为“住于法之人”。 258．One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise. 人不会只是因为讲得多即成为智者；只有平安无怨无畏之人才是智者。 259．A man is not versed in Dhamma because he speaks much. He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma. 人不会只是因为讲得多即成为精通法者；听闻虽少，却能知见法、对法不失念者，是真正的精通法者。 260．A monk is not Elder because his head is gray. He is but ripe in age, and he is called one grown old in vain. 他不会只是因为白了头发即是长老(1)，仅只是年岁大的人名为“白活到老”。 261．One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise — he is truly called an Elder. 只有已体证四圣谛与法、无害与有戒行、自制与解脱烦恼的人才是真正的长老(受戒十年以上比丘)。 262、Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful. 若依然嫉妒、吝啬与狡猾，仅只辩才好或容貌美并不会令人成为善心人。 263、But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred — that wise man is truly accomplished. 已断除、根除与消灭这些（恶法）及已解脱烦恼的智者才是真正的善心人。 264．Not by shaven head does a man who is indisciplined and untruthful become a monk. How can he who is full of desire and greed be a monk? 若人无戒行又说妄语，仅只剃掉头发并不会成为沙门。充满贪欲之人怎么会是沙门？ 265．He who wholly subdues evil both small and great is called a monk, because he has overcome all evil. 已彻底熄灭一切大小恶的人才是沙门，因为他已克服一切恶。 266．He is not a monk just because he lives on others' alms. Not by adopting outward form does one become a true monk. 他不会只是因为去托钵即成为比丘。他不是比丘，因为他奉行不如法的信仰。 267．Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world — he is truly called a monk. 在这世间上，已舍弃善恶两者、修持梵行、及明了五蕴的人才是真正的比丘。 268．Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale accepts only the good. 愚人不会只是因为保持沉默而成为圣者。 269. The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage. 智者如持秤般舍恶而取最上(戒定慧)，因此他才是圣者。明了两种世间(内外五蕴)者也因此是圣者。 (内五蕴是指自己的五蕴；外五蕴是其他众生的诸蕴与非有情的色蕴。修观禅时必须能够照见内、外、过去、未来、现在等五蕴、及它们的诸因的无常、苦、无我三相。） 270．He is not noble who injures living beings. He is called noble because he is harmless towards all living beings. 伤害生命者不是圣人；不会伤害一切生命者才是圣人。 271-272．Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling" should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached. 比丘不应只是因为有戒行、或多闻、或有禅定、或独处、或自知“我得享凡夫享受不到的出离乐(阿那含果)”而感到满足，而不灭尽烦恼（即证悟阿罗汉道果）。 第二十：道品  The Path 273．Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of men the Seeing One (the Buddha) is the best. 于诸道之中，八圣道最胜；于诸谛之中，四圣谛最胜；于诸法之中，离欲（即涅盘）最胜；于诸二足（人类）之中，一切知者最胜。 274．This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara. 这是唯一的道路，再无其他知见清净之道。实践此道能令魔王迷惑。 275．Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path. 实践此道，你将能灭苦。在亲自知见这能拔除烦恼之刺的道路后，我对你们宣说此道。 276．You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara. 你必须自己努力，如来只能指示道路。修禅者得以解脱魔王的束缚。 277．"All conditioned things are impermanent" — when one sees this with wisdom, one turns away from suffering. This is the path to purification. 诸行无常。当以智慧知见这点时，他就会对苦（即五蕴）感到厌倦。这即是朝向清净之道。 278．"All conditioned things are unsatisfactory" — when one sees this with wisdom, one turns away from suffering. This is the path to purification. 诸行是苦。当以智慧知见这点时，他就会对苦（即五蕴）感到厌倦。这即是朝向清净之道。 279．"All things are not-self" — when one sees this with wisdom, one turns away from suffering. This is the path to purification. 诸法无我。当以智慧知见这点时，他就会对苦（即五蕴）感到厌倦。这即是朝向清净之道。 （注：在此，智慧是指观智。诸行是指一切有为法。诸法则包括一切有为法、概念法与无为法，即涅盘。 于此，不能说“诸法无常”或“诸法是苦”，因为概念法与无为法都不是“无常”，也不是“苦”的。） 280．The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts — such an indolent man does not find the path to wisdom. 懒人当勤时不努力，虽年轻力壮却怠惰，意志薄弱及心散乱，无法以慧体证道智。 281．Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage. 慎言、摄心、亦不以身造恶。且让他清净此三业，及赢获智者觉悟之道。 282．Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase. 智慧生于禅修之中，无禅修智慧即退失；知晓此二得失之道，且实践以令慧增长。 283．Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O monks! 诸比丘，且砍掉（欲）林而非真树；怖畏自欲林而生。砍掉欲林与欲丛，以达到无（欲）林。 284．For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother. 只要男子对女子的情欲还有些少未断除，他的心即还是受到束缚，如同小牛离不开母牛。 285．Cut off your affection in the manner of a man plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One. 且断除自己的贪，如以手拔掉秋莲。善逝(佛陀)已说示涅盘，且培育寂静之道。 286．"Here shall I live during the rains, here in winter and summer" — thus thinks the fool. He does not realize the danger (that death might intervene). 愚人心想：“雨季时我住在这里，冬天和夏天我也住在这里。”却觉察不到（就快要死的）危险。 287．As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle. 宠爱孩子与家畜者，其心执著于欲乐。他被死神捉走，如洪水冲掉沉睡中之村。 288．For him who is assailed by death there is no protection by kinsmen. None there are to save him — no sons, nor father, nor relatives. 儿子、父母或亲戚都不能保护被死神捕捉之人。的确无亲族能给予保护。 289．Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana. 明了这一点，持受戒律的智者应迅速地清除趣向涅盘之道的阻碍。 第廿一：杂品  Miscellany 290．If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater. 若舍弃小乐会获得大乐，预见大乐的智者应当舍弃小乐。 291．Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred. 为求自己的快乐，而令他人痛苦者，他受到怨恨束缚，而无法解脱怨恨。 292．The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done. 若人该做的事不做，却做了不该做的事，又骄慢与自我放纵，他的烦恼即会增长。 293．The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done. 若人常勤修身至念，不做不该做的事，又常做该做的事(勤修戒定慧)，及具有正念与明觉，其烦恼将会止息。 294．Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man. 在杀掉母亲（即渴爱）、父亲（即我慢）与两位刹帝利王（即常见与断见）、及摧毁了国家（即六根与六所缘）和她的众臣（即执取）之后，婆罗门（即阿罗汉）得以解脱苦。 295．Having slain mother, father, two brahman kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man. 在杀掉母亲、父亲与两位婆罗门王、及消灭了有疑如虎的五盖之后，婆罗门（即阿罗汉）得以解脱苦。 296．Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha. 乔达摩的弟子们心常醒觉，不论昼夜皆常念佛（的功德）。 297．Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma. 乔达摩的弟子们心常醒觉，不论昼夜皆常念法（的功德）。 298．Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha. 乔达摩的弟子们心常醒觉，不论昼夜皆常念僧（的功德）。 299．Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body. 乔达摩的弟子们心常醒觉，不论昼夜皆常念身（不净）。 300．Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence. 乔达摩的弟子们心常醒觉，不论昼夜皆乐于悲（即无害）。 301．Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation. 乔达摩的弟子们心常醒觉，不论昼夜皆乐于培育（对一切众生的慈爱）。 302．Difficult is life as a monk; difficult is it to delight therein. Also difficult and sorrowful is the household life. Suffering comes from association with unequals; suffering comes from wandering in samsara. Therefore, be not an aimless wanderer, be not a pursuer of suffering. 成为比丘是很难得的；过后又乐于比丘的修行更是难得。艰难的俗家生活是痛苦的；与性格不同之人相处是痛苦的。 生死轮回中的旅人不断遭受痛苦，因此别作生死轮回的旅人，别作不断受苦的人。 303．He who is full of faith and virtue, and possesses good repute and wealth — he is respected everywhere, in whatever land he travels. 他信戒具足，有声誉财富，无论去何处，皆备受尊敬。 304．The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night. 善人有如喜马拉雅山，虽在远处亦明显可见；恶人有如在黑夜里放射的箭，虽在近处亦看不到。 305．He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest. 他独坐、独处、独行地勤修、独自克服自己、乐于住在林中。

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simple 2008-8-16 04:01

第廿二：地狱品  Hell 306．The liar goes to the state of woe; also he who, having done (wrong), says, "I did not do it." Men of base actions both, on departing they share the same destiny in the other world. 说妄语者堕入地狱；造恶后说“我没有做”的人也堕入地狱。他们两者都是造恶者，死后来世同样在（地狱）里受苦。 307．There are many evil characters and uncontrolled men wearing the saffron robe. These wicked men will be born in states of woe because of their evil deeds. 许多身穿袈裟覆盖及颈的人，性格恶劣而不自制。由于自己的恶业，这些造恶者死后堕入地狱。 308．It would be better to swallow a red-hot iron ball, blazing like fire, than as an immoral and uncontrolled monk to eat the alms of the people. 对于无戒行与不自制的人，吞下烧得火红的铁球也好过食用人们供养的食物。 309．Four misfortunes befall the reckless man who consorts with another's wife: acquisition of demerit, disturbed sleep, ill-repute, and (rebirth in) states of woe. 放纵自己而与他人之妻通奸者会遭受四种不幸，即：有恶业、睡不安眠、受到谴责与在地狱里受苦。 310．Such a man acquires demerit and an unhappy birth in the future. Brief is the pleasure of the frightened man and woman, and the king imposes heavy punishment. Hence, let no man consort with another's wife. 这是有恶业又会堕入地狱的。受惊吓的男女之享受是短暂的，而且国王又会给予重罚。因此男人不应与他人之妻通奸。 311．Just as kusa grass wrongly handled cuts the hand, even so, a recluse's life wrongly lived drags one to states of woe. 如同不握好古沙草就会割伤手，胡乱的出家生活拖该比丘入地狱。 312．Any loose act, any corrupt observance, any life of questionable celibacy — none of these bear much fruit. 散漫的行为、腐败的修行、可疑的梵行，皆无大果报。 313．If anything is to be done, let one do it with sustained vigor. A lax monastic life stirs up the dust of passions all the more. 有该做的即应当好好地做、稳健与精进地做，因为散漫的比丘生活会散播更多（烦恼）的尘埃。 314．An evil deed is better left undone, for such a deed torments one afterwards. But a good deed is better done, doing which one repents not later. 最好别造恶业；恶业过后会折磨造恶者。最好是行善业；行善后不会苦恼。 315．Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for spiritual growth). For those who let slip this opportunity grieve indeed when consigned to hell. 比如边界之城内外都需要防护，你也应如此防护自己。莫错失这大好机会，错失这机会的人去到地狱时就会悲痛。 316．Those who are ashamed of what they should not be ashamed of, and are not ashamed of what they should be ashamed of — upholding false views, they go to states of woe. 对不应羞耻的感到羞耻、对应羞耻的不感到羞耻、及持有邪见的人，将会堕入恶趣。 317．Those who see something to fear where there is nothing to fear, and see nothing to fear where there is something to fear — upholding false views, they go to states of woe. 对无险的视为危险、对危险的视为无险、及持有邪见的人，将会堕入恶趣。 318．Those who imagine evil where there is none, and do not see evil where it is — upholding false views, they go to states of woe. 把无恶的想成有恶，对恶的又不见其恶，及持有邪见的人，将会堕入恶趣。 319．Those who discern the wrong as wrong and the right as right — upholding right views, they go to realms of bliss. 知道恶的是恶、知道善的是善、及持有正见的人，将会投生至善趣。 第廿三：象品  Elephants 320．As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse. There are many, indeed, who lack virtue. 如同在战场上的象忍受箭射，我亦应忍受（他人的）毁谤。诚然，多数人是无戒行的。 321．A tamed elephant is led into a crowd, and the king mounts a tamed elephant. Best among men is the subdued one who endures abuse. 只有已受驯服的（马和象）才可被带往人群；国王只骑已受驯服的（马和象）。在众人之中的最上者是已制伏自己及能忍受毁谤的人。 322．Excellent are well-trained mules, thoroughbred Sindhu horses and noble tusker elephants. But better still is the man who has subdued himself. 已受驯服的骡、骏马与大象是优良的；然而能以（道智）制伏自己者更为优良。 323．Not by these mounts, however, would one go to the Untrodden Land (Nibbana), as one who is self-tamed goes by his own tamed and well-controlled mind. 以任何车乘皆不能去到未到过之地(涅盘)；只有完全制御自己的人才能到达其地。 324．Musty during rut, the tusker named Dhanapalaka is uncontrollable. Held in captivity, the tusker does not touch a morsel, but only longingly calls to mind the elephant forest. 那名为护财的象发怒时是难以制伏的，被捕后它绝食，只想着要回去象林（照顾母亲）。 325．When a man is sluggish and gluttonous, sleeping and rolling around in bed like a fat domestic pig, that sluggard undergoes rebirth again and again. 愚人怠惰、贪吃又如饱食的猪般懒睡。这愚人必须不断地轮回。 326．Formerly this mind wandered about as it liked, where it wished and according to its pleasure, but now I shall thoroughly master it with wisdom as a mahout controls with his ankus an elephant in rut. 在过去，此心随着自己的喜好四处飘荡。现在，我将善御己心，如象师持钩制伏发狂的象。 327．Delight in heedfulness! Guard well your thoughts! Draw yourself out of this bog of evil, even as an elephant draws himself out of the mud. 当乐于精进、防护己心。如受困的象脱出泥沼般，你亦应使自己脱离烦恼的泥沼。 328．If for company you find a wise and prudent friend who leads a good life, you should, overcoming all impediments, keep his company joyously and mindfully. 若人能找到有德及有智慧的圣者为伴，他应欢喜及有正念地与其人共同生活，而克服一切危难。 329．If for company you cannot find a wise and prudent friend who leads a good life, then, like a king who leaves behind a conquered kingdom, or like a lone elephant in the elephant forest, you should go your way alone. 若人不能找到有德及有智慧的圣者为伴，他就应该独自生活，如舍弃所征服的国土之王，又如玛当伽象在森林里独行。 330．Better it is to live alone; there is no fellowship with a fool. Live alone and do no evil; be carefree like an elephant in the elephant forest. 宁可独自生活，亦绝不与愚人为友。所以人们应当独自过活、不造恶，如玛当伽象般在森林里自由自在地独行。 331．Good are friends when need arises; good is contentment with just what one has; good is merit when life is at an end, and good is the abandoning of all suffering (through Arahantship). 在需要时有朋友是乐，对所拥有的感到满足是乐，临命终时有善业是乐，脱离一切苦是乐。 332．In this world, good it is to serve one's mother, good it is to serve one's father, good it is to serve the monks, and good it is to serve the holy men. 在这世上，事奉母亲是乐，事奉父亲也是乐。在这世上，事奉沙门是乐，事奉婆罗门(佛陀、辟支佛与阿罗汉)也是乐。 333．Good is virtue until life's end, good is faith that is steadfast, good is the acquisition of wisdom, and good is the avoidance of evil. 能够持戒到老是乐，有不动摇的信心是乐，获得智慧是乐，不造恶是乐。 第廿四：渴爱品  Craving 334．The craving of one given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma). 沉于怠惰之人的渴爱有如蔓藤般滋长。他有如林里贪吃果子的猴子，从这一世跳到那一世。 335．Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains. 在这世上，对于为卑劣的渴爱所控制的人，他的痛苦就会增长，有如受到好好浇水的野草般增长。 336．But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf. 在这世上，对于能克服这难以克服的卑劣渴爱之人，他的痛苦则会消失，就有如水珠从荷叶上掉落一般。 337．This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Mara crush you again and again, as a flood crushes a reed. 如是我当向你们这些在此集会的人宣说此善法：“有如在掘一枝良好的树根一样，把渴爱连根拔起。别让魔王不断地折磨你，有如洪水不断冲击芦苇般折磨你。” 338．Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again. 被砍倒的树，若其根未受损而深固，它即会重生。同样地，若潜伏的渴爱未被根除，此苦（生老死）即会不断地生起。 339．The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts. 那持有邪见及具有奔向欲境的三十六道强（爱）流之人，为欲思惟冲走。 340．Everywhere these currents flow, and the creeper (of craving) sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom. 渴爱之流奔向一切感官目标；渴爱之藤自（六门）而生，及缠住（六尘）。看到渴爱之藤在滋长，你应以道智砍断其根。 341．Flowing in (from all objects) and watered by craving, feelings of pleasure arise in beings. Bent on pleasures and seeking enjoyment, these men fall prey to birth and decay. 在众生之中，流着的是受到渴爱滋润的快乐。那些执著与追求欲乐的众生，必须遭受生与老。 342．Beset by craving, people run about like an entrapped hare. Held fast by mental fetters, they come to suffering again and again for a long time. 渴爱所困的人惊慌得有如落网的野兔。他被束缚紧紧地绑住，必须长期受苦（生死轮回）。 343．Beset by craving, people run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his own craving. 渴爱所困的人惊慌得有如落网的野兔。因此，想令自己获得解脱者应灭除渴爱。 344．There is one who, turning away from desire (for household life) takes to the life of the forest (i.e., of a monk). But after being freed from the household, he runs back to it. Behold that man! Though freed, he runs back to that very bondage! 在舍弃欲林（即俗家生活）之后，他去到修行林（即比丘生活）。但当离开欲林之后，他却又赶着回去那欲林。 看吧，这已获得自由者又赶着重投束缚。 345-346．That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives — that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world. 智者不会说由铁、木与麻绳所造的束缚是坚牢的；他们只说对珠宝、妻子与儿女的渴爱执著的束缚才是坚牢的。 它们把人拖到（恶道）去；虽然看似柔软却难以解除。智者断除此渴爱之束缚，坚决地舍弃欲乐与出家去。 347．Those who are lust-infatuated fall back into the swirling current (of samsara) like a spider on its self-spun web. This, too, the wise cut off. Without any longing, they abandon all suffering and renounce the world. 执著渴爱的人随着自己所造的欲流而去，如蜘蛛投向自己所结的网。智者断除渴爱之束缚，舍离一切苦而遨游。 348．Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. With mind wholly liberated, you shall come no more to birth and death. 舍弃过去、未来与现在。在到达最后一生之后，心已解脱一切，你将不会再有生与老。 349．For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong, indeed. 对于受到欲念扰乱的人，他的渴爱很强，不断把事物看成美好，其渴爱也不断地增长。诚然，他弄到自己的束缚更为坚牢。　 350．He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful — it is he who will make an end of craving and rend asunder Mara's fetter. 乐于平息（欲）念及时刻保持正念的人，观照（身等）不净，肯定能够脱离渴爱。此人将会断除魔王的束缚。 351．He who has reached the goal, is fearless, free from craving, passionless, and has plucked out the thorns of existence — for him this is the last body. 已证得阿罗汉果的人是无畏、无贪与无烦恼的。他已断除了生命之刺（例如渴爱）。这是他的最后一生。 352．He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence — he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man. 无贪欲、无执著、通达圣典的词义语法与次第的人是为“此生是最后一生的大智者、大丈夫”。 353．A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. Abandoning all, I am freed through the destruction of craving. Having thus directly comprehended all by myself, whom shall I call my teacher? 我已征服了一切、了知一切、不执著一切、舍弃一切。在灭除了贪欲之后（即证得阿罗汉果），我脱离了诸烦恼。自证四圣谛之后，我应称谁为师？ 354．The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; the delight in Dhamma excels all delights. The Craving-Freed vanquishes all suffering. 在一切施之中，法施最殊胜；在一切味之中，法味最殊胜；在一切悦之中，法悦最殊胜；灭除渴爱战胜了一切苦（生死轮回）。 355．Riches ruin only the foolish, not those in quest of the Beyond. By craving for riches the witless man ruins himself as well as others. 财富毁灭了愚人，但毁不了寻求彼岸之人。愚人以对财富的贪欲毁灭了自己，如害他人般害了自己。 356．Weeds are the bane of fields, lust is the bane of mankind. Therefore, what is offered to those free of lust yields abundant fruit. 杂草损坏了田地；贪欲害惨了众生。因此施与离贪者，必将获得大果报。 357．Weeds are the bane of fields, hatred is the bane of mankind. Therefore, what is offered to those free of hatred yields abundant fruit. 杂草损坏了田地；嗔恨害惨了众生。因此施与离嗔者，必将获得大果报。 358．Weeds are the bane of fields, delusion is the bane of mankind. Therefore, what is offered to those free of delusion yields abundant fruit. 杂草损坏了田地；愚痴害惨了众生。因此施与离痴者，必将获得大果报。　 359．Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit. 杂草损坏了田地；欲望害惨了众生。因此施与离欲者，必将获得大果报(大福报)。 第廿五：比丘品  Monks 360．Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue. 律仪眼是好的，律仪耳是好的，律仪鼻是好的，律仪舌是好的， 361．Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering. 律仪身是好的，律仪语是好的，律仪意是好的，律仪诸根是好的，律仪诸根的比丘得以解脱一切苦。 362．He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented — him do people call a monk. 制御己手、制御己足、制御己语、能够完全自我控制、乐于修观与平静、独处与知足的人是为比丘。 363．That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit — whatever he says is pleasing. 比丘制御自己的言语，以平静的心善巧地说话，能解说法的涵义。这比丘的话是柔和甜美的。 364．The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma. 住于法、乐于法、禅修法、忆念法的比丘不会脱离正法。 365．One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption. 不应轻视自己所得的，也莫妒嫉他人所得的。妒嫉他人的比丘不会获得定力。 366．A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort — him even the gods praise. 若比丘所得虽少，却不轻视自己所得的，诸天肯定会称赞这生活清净与不怠惰的人。 367．He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not — he is truly called a monk. 不视名色为“我和我的”，及不为名色的坏灭感到忧悲者是真正的比丘。 368．The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things. 住于慈爱及勤修正法的比丘将会证悟寂静、无为与安乐的涅盘。　 369．Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana. 诸比丘，汲掉这船（身）的水（邪念）。汲掉水后，船就能迅速地行驶。在断除贪欲与嗔恨后，你将会证悟涅盘。　 370．Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood. 断除五个（低层次的结:身见,疑,戒禁取见,欲欲,嗔恨）、舍弃五个（高层次的结:色欲,无色欲,慢,掉举,无明）、及培育五个（五根:信、精进、念、定与慧）。已脱离五种执著(贪、嗔、痴、慢与邪见)的比丘被称为“已渡过瀑流者”。 371．Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, "O this is painful!" 修禅吧，比丘。莫放逸、莫让心沉迷于欲乐。莫失念与吞（热）铁丸；当你被狱火焚烧时，莫哀号“这真是苦”。 372．There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana. 无慧者无定，无定者亦无慧。具足定慧两者的人，真的已近涅盘。 373．The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights. 比丘去到僻静处（修禅），他的心是平静的，能清晰地知见正法，体验到凡夫所无之乐。 374．Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless. 每当观照五蕴的生灭时，他获得喜乐。对于智者来说，这即是朝向涅盘之道。 375-376．Control of the senses, contentment, restraint according to the code of monastic discipline — these form the basis of holy life here for the wise monk. Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering. 对于有智慧的比丘，开始修行时应：防护感官、知足、遵守别解脱律仪(根本戒)、亲近精进与生活清净的善友、友善及行为端正。然后，在（时常）充满喜悦之下，他将灭尽苦恼（生死轮回）。 377．Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred! 诸比丘，如娃斯迦树令其枯萎的花脱落一般，你们亦应舍弃贪欲与嗔恨。 378．The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness — he, truly, is called serene. 身语意皆平静、善于得定、及已舍弃世俗快乐的比丘是为“寂静者”。 379．By oneself one must censure oneself and scrutinize oneself . The self-guarded and mindful monk will always live in happiness. 比丘，你应训诫自己、检讨自己、防护自己及保持正念，如此你将生活安乐。　 380．One is one's own protector, one is one's own refuge. Therefore, one should control oneself, even as a trader controls a noble steed. 自己的确是自己的依归，（他人怎能成为自己的依归？）自己的确是自己的依靠。因此，你应如马商看护良马般地看护自己。 381．Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things. 常充满喜悦与勤修正法的比丘将证悟寂静、无为与安乐的涅盘。 382．That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds. 比丘虽然年轻，若勤修正法，亦会照耀这世间，如无云之月。 第廿六：婆罗门(圣人)品  Brahmans (Holy man) 383．Exert yourself, O holy man! Cut off the stream (of craving), and discard sense desires. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreated (Nibbana)! 婆罗门(阿罗汉)，精进地断除渴爱之流，及舍弃欲欲。婆罗门，知见有为法的止息，以成为证悟无为涅盘的阿罗汉。 （注：在这一章里的婆罗门多数是指阿罗汉。） 384．When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away. 当婆罗门善立了二法（即止禅与观禅），智者（婆罗门）得以灭除一切束缚。 385．He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered — him do I call a holy man. 无此岸(内六处)、无彼岸(外六处)、无怖畏及无烦恼者，我称此人为婆罗门。 386．He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal — him do I call a holy man. 独处修习禅定、无污垢、应作的皆办、无漏及已到达最高境界（阿罗汉果）者，我称此人为婆罗门。 387．The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night. 太阳日间照耀；月亮夜间明照；刹帝利以甲胄辉耀；婆罗门以禅定生辉；佛陀的光辉则昼夜不断地普照。 388．Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate. 由于舍弃了邪恶，他被称为婆罗门；由于行为清净，他被称为婆罗门；在灭除污垢之后，他被称为出家人。 389．One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger. 莫攻击婆罗门，婆罗门不应对攻击者发怒；攻击婆罗门是可耻的，对攻击者发怒却更为可耻。 390．Nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, to that extent does suffering subside. （无怨恨心）的婆罗门利益非小。当心不再执著喜乐，及已断除害人之心时，其苦恼才会止息。 391．He who does no evil in deed, word and thought, who is restrained in these three ways — him do I call a holy man. 不造身语意恶业、及防护这三处者，我称此人为婆罗门。 392．Just as a brahman priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha. 不论向谁听闻正等正觉者的教法，听者皆应礼敬说法者，如婆罗门礼敬圣火。 393．Not by matted hair, nor by lineage, nor by birth does one become a holy man. But he in whom truth and righteousness exist — he is pure, he is a holy man. 并非由于发结、或种族、或阶级而令人成为婆罗门。只有证悟谛(四圣谛)与法(九出世间法)的人才是清净的，才是婆罗门。 394．What is the use of your matted hair, O witless man? What of your garment of antelope's hide? Within you is the tangle (of passion); only outwardly do you cleanse yourself. 愚痴的人，你戴发结有何用？你穿皮衣有何用？你只是外表清净而已，内里却满是整片欲林。 395．The person who wears a robe made of rags, who is lean, with veins showing all over the body, and who meditates alone in the forest — him do I call a holy man. 身穿粪扫衣、清瘦筋脉显露、及独居林中的修禅者，我称此人为婆罗门。 396．I do not call him a holy man because of his lineage or high-born mother. If he is full of impeding attachments, he is just a supercilious man. But who is free from impediments and clinging — him do I call a holy man. 我不会只是因为他从婆罗门族的母胎中出生即称他为婆罗门。若还未脱离烦恼，他只算是个低下的婆罗门。只有对无污垢与无执著的人，我才称他为婆罗门。 397．He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated — him do I call a holy man. 他已断除一切束缚、无畏、无执著及已脱离诸烦恼，我称此人为婆罗门。 398．He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened — him do I call a holy man. 他已断除（嗔恨之）缰、（贪欲之）皮带、（邪见之）绳、（愚痴之）锁、及已觉知真谛，我称此人为婆罗门。 399．He who without resentment endures abuse, beating and punishment; whose power, real might, is patience — him do I call a holy man. 他能忍受辱骂、殴打与困缚而无嗔、忍辱之力有如整支军队的力量，我称此人为婆罗门。 400．He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body — him do I call a holy man. 他无嗔有德、有戒行与离贪、制御诸根、此身为最后一身，我称此人为婆罗门。 401．Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures — him do I call a holy man. 如水不黏荷花叶，或如在针端上的芥子，他不执著于欲乐，我称此人为婆罗门。 402．He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated — him do I call a holy man. 他在此生得证灭苦（涅盘）、已放下（五蕴）这负担、及已解脱诸烦恼，我称此人为婆罗门。 403．He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal — him do I call a holy man. 他有甚深的智慧、能分辨道与非道、已证得最高境界（即阿罗汉果），我称此人为婆罗门。 404．He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants — him do I call a holy man. 他不与在家人交往，也不与出家人相混，离贪少欲，我称此人为婆罗门。 405．He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill — him do I call a holy man. 他已舍弃对一切强弱众生动用武力，自己不杀生，也不叫人杀生，我称此人为婆罗门。 406．He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached — him do I call a holy man. 他对敌人亦不怨恨，对暴力者保持平和，无著于一切执著物，我称此人为婆罗门。 407．He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle — him do I call a holy man. 如在针端上的芥子，他的贪、嗔、我慢与虚伪皆已脱落，我称此人为婆罗门。 408．He who utters gentle, instructive and truthful words, who imprecates none — him do I call a holy man. 他言语柔和，说有益的实话，不以言语触怒任何人，我称此人为婆罗门。 409．He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad — him do I call a holy man. 在这世上，无论东西是长或短，是大或小，是好或坏，他亦绝不会不与而取，我称此人为婆罗门。 410．He who wants nothing of either this world or the next, who is desire-free and emancipated — him do I call a holy man. 他不欲求今生或来世，已解脱贪欲与烦恼，我称此人为婆罗门。 411．He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless — him do I call a holy man. 他没有贪欲，已觉悟四圣谛而断疑，已证悟不死的涅盘，我称此人为婆罗门。 412．He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure — him do I call a holy man. 在这世上，他已超越了善恶两者，无忧无贪而清净，我称此人为婆罗门。 413．He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence — him do I call a holy man. 如无云之月，他清净、澄洁与安详，完全灭尽了对生存之欲，我称此人为婆罗门。 414．He who, having traversed this miry, perilous and delusive round of existence, has crossed over and reached the other shore; who is meditative, calm, free from doubt, and, clinging to nothing, has attained to Nibbana — him do I call a holy man. 他已超越了危险的（贪欲）泥沼、艰难的（烦恼）路、生命之洋（生死轮回）、愚痴的黑暗及四道瀑流，而到达彼岸（涅盘），修习禅定，无贪无疑无著及心寂静，我称此人为婆罗门。 415．He who, having abandoned sensual pleasures, has renounced the household life and become a homeless one; has destroyed both sensual desire and continued existence — him do I call a holy man. 在这世上，他已舍弃了欲乐，离家而成为比丘，已断除了欲欲与生存（即：有），我称此人为婆罗门。 416．He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence — him do I call a holy man. 在这世上，他已舍弃了贪欲，离家而成为比丘，已断除了欲欲与生存（即：有），我称此人为婆罗门。 417．He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages — him do I call a holy man. 他已舍弃了对人生（欲乐）的执著，已经克服了对天界（欲乐）的执著，及完全脱离了一切执著，我称此人为婆罗门。 418．He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds — him do I call a holy man. 他已舍弃了享受欲乐，以及舍弃了不乐于独处，证得平静及无烦恼，已征服世界（即五蕴）及勤勇，我称此人为婆罗门。 419．He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened — him do I call a holy man. 他遍知一切众生的死与生、不执著、善逝及觉证四圣谛，我称此人为婆罗门。 420．He whose track no gods, no angels, no humans trace, the arahant who has destroyed all cankers — him do I call a holy man. 诸天、乾达婆或人都不知他（死后）的去处。他已灭尽了烦恼，是阿罗汉，我称此人为婆罗门。 421．He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing — him do I call a holy man. 他不执著于过去、未来与现在的五蕴，已解脱烦恼与执著，我称此人为婆罗门。 422．He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one — him do I call a holy man. 他如牛王般无畏、圣洁、勇猛，是增上戒定慧的寻求者，是战胜（三魔王:烦恼魔,死魔,天子魔）的胜利者，无欲无烦恼、觉证四圣谛，我称此人为婆罗门。 423．He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence — him do I call a holy man. 他能知过去世，能看到天界与恶道，已到了最后一生，通过道智成为阿罗汉，已圆满地成就了一切，我称此人为婆罗门。
 
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