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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Dhammapada
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapters 1-10
Click to Expand/Collapse OptionChapters 11-20
Click to Expand/Collapse OptionChapters 21-26
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dhammapada 
(559a4) 法句經卷上 
The Dhammpada 
suttantapiṭake, khuddakanikāyo dutiyo gantho, dhammapadapāḷi
namo tassa bhagavato arahato sammāsambuddhassa. 
(5) 尊者法救撰 (6) 呉天竺沙門維祇難等譯 
 
1. yamakavaggo. 
(562a10) 雙要品法句經第九二十有二章 (11) 雙要品者。兩兩相明善惡有對。擧義不 (12) 單 
Chapter I: The Twin-Verses 
1 (1.1) manopubbaṅgamā dhammā manoseṭṭhā manomayā
manasā ce paduṭṭhena bhāsati vā karoti vā
tato naṃ dukkhamanveti cakkaṃ’va vahato padaṃ. 
(13) 心爲法本 心尊心使 中心念惡
(14) 即言即行 罪苦自追 車轢于轍 
1 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. 
2 (1.2) manopubbaṅgamā dhammā manoseṭṭhā manomayā
manasā ce pasannena bhāsati vā karoti vā
tato naṃ sukhamanveti chāyā’va anapāyinī. 
(15) 心爲法本 心尊心使 中心念善
(16) 即言即行 福樂自追 如影隨形
((17) 隨亂意行 拘愚入冥
自大無法 (18) 何解善言
隨正意行 開解清明
(19) 不爲妬嫉 敏達善言 
2 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him. 
3 (1.3) akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
ye taṃ upanayhanti veraṃ tesaṃ na sammati. 
 
3 "He abused me, he beat me, he defeated me, he robbed me,"--in those who harbour such thoughts hatred will never cease. 
4 (1.4) akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
ye taṃ na upanayhanti veraṃ tesūpasammati. 
 
4 "He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbour such thoughts hatred will cease. 
5 (1.5) na hi verena verāni sammantīdha kudācanaṃ
averena ca sammanti esa dhammo sanantano. 
慍於怨者 (20) 未甞無怨
不愠自除 是道可宗 
5 For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule. 
6 (1.6) pare ca na vijānanti mayamettha yamāmase
ye ca tattha vijānanti tato sammanti medhagā. 
(21) 不好責彼 務自省身
如有知此 (22) 永滅無患 
6 The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once. 
7 (1.7) subhānupassiṃ viharantaṃ indriyesu asaṃvutaṃ
bhojanambhi amattaññuṃ kusītaṃ hīnavīriyaṃ
taṃ ve pasahati māro vāto rukkhaṃ’va dubbalaṃ. 
行見身淨 不攝諸根 (23) 飮食不節
慢墮怯弱 爲邪所制 (24) 如風靡草 
7 He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree. 
8 (1.8) asubhānupassiṃ viharantaṃ indriyesu susaṃvutaṃ
bhojanambhi ca mattaññuṃ saddhaṃ āraddhavīriyaṃ
taṃ ve nappasahati māro vāto selaṃ’va pabbataṃ. 
觀身不淨 能攝諸根 (25) 食知節度
常樂精進 不爲邪動 (26) 如風大山 
8 He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain. 
9 (1.9) anikkasāvo kāsāvaṃ yo vatthaṃ paridahessati
apeto damasaccena na so kāsāvamarahati. 
不吐毒態 欲心馳騁
(27) 未能自調 不應法衣 
9 He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress. 
10 (1.10) yo ca vantakasāvassa sīlesu susamāhito
upeto damasaccena sa ve kāsāvamarahati. 
能吐毒態 (28) 戒意安靜
降心已調 此應法衣 
10 But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress. 
11 (1.11) asāre sāramatino sāre cāsāradassino
te sāraṃ nādhigacchanti micchāsaṃkappagocarā. 
(29) 以眞爲僞 以僞爲眞
是爲邪計 (562b1) 不得眞利 
11 They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires. 
12 (1.12) sārañca sārato ñatvā asārañca asārato
te sāraṃ adhigacchanti sammāsaṃkappagocarā. 
知眞爲眞 見僞知僞
(2) 是爲正計 必得眞利 
12 They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires. 
13 (1.13) yathāgāraṃ ducchannaṃ vuṭṭhi samativijjhati
evaṃ abhāvitaṃ cittaṃ rāgo samativijjhati. 
蓋屋不密 (3) 天雨則漏
意不惟行 淫泆爲穿 
13 As rain breaks through an ill-thatched house, passion will break through an unreflecting mind. 
14 (1.14) yathāgāraṃ succhannaṃ vuṭṭhi na samativijjhati
evaṃ subhāvitaṃ cittaṃ rāgo na samativijjhati. 
(4) 蓋屋善密 雨則不漏
攝意惟行 (5) 淫泆不生
(鄙夫染人 如近臭物
(6) 漸迷習非 不覺成惡
賢夫染人 (7) 如近香熏
進智習善 行成潔芳) 
14 As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind. 
15 (1.15) idha socati pecca socati pāpakārī ubhayattha socati
so socati so vihaññati disvā kamma kiliṭṭhamattano. 
(8) 造憂後憂 行惡兩憂
彼憂惟懼 (9) 見罪心懅 
15 The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work. 
16 (1.16) idha modati pecca modati katapuñño ubhayattha modati
so modati so pamodati disvā kamma visuddhimattano. 
造喜後喜 行善兩喜
(10) 彼喜惟歡 見福心安 
16 The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work. 
17 (1.17) idha tappati pecca tappati pāpakārī ubhayattha tappati
pāpaṃ me katanti tappati bhiyyo tappati duggatiṃ gato. 
今悔後悔 (11) 爲惡兩悔
厥爲自殃 受罪熱惱 
17 The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path. 
18 (1.18) idha nandati pecca nandati pāpakārī ubhayattha nandati
pāpaṃ me katanti nandati bhiyyo nandati suggatiṃ gato. 
(12) 今歡後歡 爲善兩歡
厥爲自祐 (13) 受福悦豫 
18 The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path. 
19 (1.19) bahumpi ce sahitaṃ bhāsamāno
na takkaro hoti naro pamatto
gopo’va gāvo gaṇayaṃ paresaṃ
na bhāgavā sāmaññassa hoti. 
巧言多求 放蕩無戒 (14) 懷婬怒癡
不惟止觀 聚如群牛 (15) 非佛弟子 
19 The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others. 
20 (1.20) appampi ce sahitaṃ bhāsamāno
dhammassa hoti anudhammacārī
rāgañca dosañca pahāya mohaṃ
sammappajāno suvimuttacitto
anupādiyāno idha vā huraṃ vā
sa bhāgavā sāmaññassa hoti. 
時言少求 行道如法 (16) 除婬怒癡
覺正意解 見對不起 (17) 是佛弟子 
20 The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood. 
yamakavaggo paṭhamo. 
 
 
2. appamādavaggo. 
(18) 放逸品法句經第十有二十章 (19) 放逸品者。引律戒情。防邪撿失以道勸 (20) 賢 
Chapter II: On Earnestness 
21 (2.1) appamādo amatapadaṃ pamādo maccuno padaṃ
appamattā na mīyanti ye pamattā yathā matā. 
(21) 戒爲甘露道 放逸爲死徑
(22) 不貪則不死 失道爲自喪 
21 Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already. 
22 (2.2) etaṃ visesato ñatvā appamādamhi paṇḍitā
appamāde pamodanti ariyānaṃ gocare ratā. 
(23) 慧智守道勝 終不爲放逸
(24) 不貪致歡喜 從是得道樂 
22 Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect). 
23 (2.3) te jhāyino sātatikā niccaṃ daḷhaparakkamā
phusanti dhīrā nibbāṇaṃ yogakkhemaṃ anuttaraṃ. 
(25) 常當惟念道 自強守正行
(26) 健者得度世 吉祥無有上 
23 These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness. 
24 (2.4) uṭṭhānavato satimato sucikammassa nisammakārino
saññatassa ca dhammajīvino appamattassa yaso’bhivaḍḍhati. 
(27) 正念常興起 行淨惡易滅
(28) 自制以法壽 不犯善名増 
24 If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,--then his glory will increase. 
25 (2.5) uṭṭhānenappamādena saññamena damena ca
dīpaṃ kayirātha medhāvī yaṃ ogho nābhikīrati. 
(29) 發行不放逸 約以自調心
(562c1) 慧能作定明 不返冥淵中 
25 By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm. 
26 (2.6) pamādamanuyuñjanti bālā dummedhino janā
appamādañca medhāvi dhanaṃ seṭṭhaṃ’va rakkhati. 
(2) 愚人意難解 貪亂好諍訟
(3) 上智常重愼 護斯爲寶尊 
26 Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel. 
27 (2.7) mā pamādamanuyuñjetha mā kāmarati santhavaṃ
appamatto hi jhāyanto pappoti vipulaṃ sukhaṃ. 
(4) 莫貪莫好諍 亦莫嗜欲樂
(5) 思心不放逸 可以獲大安 
27 Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy. 
28 (2.8) pamādaṃ appamādena yadā nudati paṇḍito
paññāpāsādamāruyha asoko sokiniṃ pajaṃ
pabbataṭṭho’va bhummaṭṭhe dhīro bāle avekkhati. 
(6) 放逸如自禁 能却之爲賢 (7) 已昇智慧閣
去危爲即安 (8) 明智觀於愚 譬如山與地 
28 When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain. 
29 (2.9) appamatto pamattesu suttesu bahujāgaro
abalassaṃ’va sīghasso hitvā yāti sumedhaso. 
562c9-16, 570c13-14 ::: (9) 居亂而身正 彼爲獨覺悟
(10) 是力過師子 棄惡爲大智
((11) 睡眠重若山 癡冥爲所弊
(12) 安臥不計苦 是以常受胎
(13) 不爲時自恣 能制漏得盡
(14) 自恣魔得便 如師子搏鹿
(15) 能不自恣者 是爲戒比丘
(16) 彼思正淨者 常當自護心
(13) 不自放恣 從是多寤
羸馬比良 (14) 棄惡爲賢 
29 Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack. 
30 (2.10) appamādena maghavā devānaṃ seṭṭhataṃ gato
appamādaṃ pasaṃsanti pamādo garahito sadā. 
 
30 By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed. 
31 (2.11) appamādarato bhikkhu pamāde bhaya dassivā
saṃyojanaṃ aṇuṃ thūlaṃ ḍahaṃ aggīva gacchati. 
(17) 比丘謹愼樂 放逸多憂
(18) 變諍小致大 積惡入火焔 
31 A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large. 
32 (2.12) appamādarato bhikkhu pamāde bhaya dassivā
abhabbo parihāṇāya nibbāṇasseva santike. 
(19) 守戒福致善 犯戒有懼心
(20) 能斷三界漏 此乃近泥洹
((562c26) 生不施惱 死而不慼
(27) 是見道悍 應中勿憂) 
32 A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvana. 
appamādavaggo dutiyo. 
 
 
3. cittavaggo. 
(563a1) 心意品法句經第十一十有二章 (2) 心意品者。説意精神雖空無形造作無 (3) 竭 
Chapter III: Thought 
33 (3.1) phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ
ujuṃ karoti medhāvī usukāro’va tejanaṃ. 
(4) 意使作㺃 難護難禁
慧正其本 (5) 其明乃大 
33 As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back. 
34 (3.2) vārijo’va thale khitto okamokata ubbhato
pariphandatidaṃ cittaṃ māradheyyaṃ pahātave. 
 
34 As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter). 
35 (3.3) dunniggahassa lahuno1 yatthakāmanipātino
cittassa damatho sādhu cittaṃ dantaṃ sukhāvahaṃ. 
輕躁難持 唯欲是從
(6) 制意爲善 自調則寧 
35 It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness. 
36 (3.4) sududdasaṃ sunipunaṃ yatthakāmanipātinaṃ
cittaṃ rakkhetha medhāvī cittaṃ guttaṃ sukhāvahaṃ. 
意微難見 (7) 隨欲而行
慧常自護 能守即安 
36 Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness. 
37 (3.5) dūraṅgamaṃ ekacaraṃ asarīraṃ kuhāsayaṃ
ye cittaṃ saññamessanti mokkhanti mārabandhanā. 
(8) 獨行遠逝 覆藏無形
損意近道 (9) 魔繋乃解 
37 Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter). 
38 (3.6) anavaṭṭhitacittassa saddhammaṃ avijānato
paripalavapasādassa paññā na paripūrati. 
心無住息 亦不知法
(10) 迷於世事 無有正智 
38 If a man’s thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect. 
39 (3.7) anavassutacittassa ananavāhatacetaso
puññapāpapahīṇassa natthi jāgarato bhayaṃ. 
念無適止 (11) 不絶無邊
福能遏惡 覺者爲賢
((12) 佛説心法 雖微非眞
當覺逸意 (13) 莫隨放心
見法最安 所願得成
(14) 慧護微意 斷苦因緑 
39 If a man’s thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful. 
40 (3.8) kumbhūpamaṃ kāyamimaṃ viditvā nagarūpamaṃ cittamidaṃ ṭhapetvā
yodhetha māraṃ paññāyudhena jitañca rakkhe anivesano siyā. 
: 藏六如龜 (19) 防意如城
慧與魔戰 勝則無患 
40 Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest. 
41 (3.9) aciraṃ vatayaṃ kāyo paṭhaviṃ adhisessati
chuddho apetaviññāṇo niratthaṃ’va kaliṅgaraṃ. 
有身不久 (15) 皆當歸土
形壞神去 寄住何貪 
41 Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log. 
42 (3.10) diso disaṃ yantaṃ kayirā verī vā pana verinaṃ
micchāpaṇihitaṃ cittaṃ pāpiyo naṃ tato kare. 
(16) 心豫造處 往來無端
念多邪僻 (17) 自爲招惡 
42 Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief. 
43 (3.11) na taṃ mātā pitā kayirā aññe vā pi ca ñātakā
sammāpaṇihitaṃ cittaṃ seyyaso naṃ tato kare. 
是意自造 非父母爲
(18) 可勉向正 爲福勿回 
43 Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service. 
cittavaggo tatiyo. 
 
 
4. pupphavaggo. 
(20) 華香品法句經第十二十有七章 (21) 華香品者。明學當行因華見實使僞反 (22) 眞 
Chapter IV: Flowers 
44 (4.1) ko imaṃ paṭhaviṃ vicessati
*yamalokañca imaṃ sadevakaṃ
ko dhammapadaṃ sudesitaṃ
kusalo pupphamiva pacessati. 
(23) 孰能擇地 捨鑑取天
誰説法句 (24) 如擇善華 
44 Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower? 
45 (4.2) sekho paṭhaviṃ vicessati
yamalokañca imaṃ sadevakaṃ
sekho dhammapadaṃ sudesitaṃ
kusalo pupphamiva pacessati. 
學者擇地 捨鑑取天
(25) 善説法句 能採徳華
(知世坏喩 (26) 幻法忽有
斷魔華敷 不覩生死) 
45 The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower. 
46 (4.3) pheṇūpamaṃ kāyamimaṃ viditvā
marīcidhammaṃ abhisambudhāno
chetvāna mārassa papupphakāni
adassanaṃ maccurājassa gacche. 
(27) 見身如沫 幻法自然
斷魔華敷 (28) 不覩生死 
46 He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death. 
47 (4.4) pupphāni heva pacinantaṃ byāsattamanasaṃ naraṃ
suttaṃ gāmaṃ mahogho’va maccu ādāya gacchati. 
身病則萎 若華零落
(29) 死命來至 如水湍驟 
47 Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village. 
48 (4.5) pupphāni heva pacinantaṃ byāsattamanasaṃ naraṃ
atittaṃ yeva kāmesu antako kurute vasaṃ. 
貪欲無厭 (563b1) 消散人念
邪致之財 爲自侵欺 
48 Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures. 
49 (4.6) yathāpi bhamaro pupphaṃ vaṇṇagandhaṃ aheṭhayaṃ
paḷeti rasamādāya evaṃ gāme munī care. 
(2) 如蜂集華 不嬈色香
但取昧去 (3) 仁入聚然 
49 As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village. 
50 (4.7) na paresaṃ vilomāni na paresaṃ katākataṃ
attano’va avekkheyya katāni akatāni ca. 
不務觀彼 作與不作
(4) 常自省身 知正不正 
50 Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of. 
51 (4.8) yathāpi ruciraṃ pupphaṃ vaṇṇavantaṃ agandhakaṃ
evaṃ subhāsitā vācā aphalā hoti akubbato. 
如可意華 (5) 色好無香
工語如是 不行無得 
51 Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly. 
52 (4.9) yathāpi ruciraṃ pupphaṃ vaṇṇavantaṃ sagandhakaṃ
evaṃ subhāsitā vācā saphalā hoti pakubbato. 
(6) 如可意華 色美且香
工語有行 (7) 必得其福 
52 But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly. 
53 (4.10) yathāpi ppupharāsimhā kayirā mālākuṇe bahū
evaṃ jātena maccena kattabbaṃ kusalaṃ bahuṃ. 
多作寶花 結歩搖綺
(8) 廣積徳者 所生轉好 
53 As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born. 
54 (4.11) na pupphagandho paṭivātameti na candanaṃ tagaramallikā vā
satañca gandho paṭivātameti sabbā disā sappuriso pavāti. 
奇草芳花 (9) 不逆風熏
近道敷開 徳人逼香 
54 The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place. 
55 (4.12) candanaṃ tagaraṃ vāpi uppalaṃ atha vassikī
etesaṃ gandhajātānaṃ sīlagandho anuttaro. 
(10) 旃檀多香 青蓮芳花
雖曰是眞 (11) 不如戒香 
55 Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed. 
56 (4.13) appamatto ayaṃ gandho yāyaṃ tagaracandanī
yo ca sīlavataṃ gandho vāti devesu uttamo. 
華香氣微 不可謂眞
(12) 持戒之香 到天殊勝 
56 Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as the highest. 
57 (4.14) tesaṃ sampannasīlānaṃ appamādavihārinaṃ
sammadaññā vimuttānaṃ māro maggaṃ na vindati. 
戒具成就 (13) 行無放逸
定意度脱 長離魔道 
57 Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way. 
58 (4.15) yathā saṅkāradhānasmiṃ ujjhitasmiṃ mahāpathe
padumaṃ tattha jāyetha sucigandhaṃ manoramaṃ. 
(14) 如作田溝 近于大道
中生蓮華 (15) 香潔可意 
58 See next 
59 (4.16) evaṃ saṅkārabhūtesu andhabhūte puthujjane
atirocati paññāya sammāsambuddhasāvako. 
有生死然 凡夫處邊
(16) 慧者樂出 爲佛弟子 
59 As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness. 
pupphavaggo catuttho. 
 
 
5. bālavaggo. 
(17) 愚闇品法句經第十三二十有一章 (18) 愚闇品者。將以開曚故陳其態欲使 (19) 闚明 
Chapter V: The Fool 
60 (5.1) dīghā jāgarato ratti dīghaṃ santassa yojanaṃ
dīgho bālānaṃ saṃsāro saddhamma avijānataṃ. 
(20) 不寐夜長 疲惓道長
愚生死長 (21) 莫知正法 
60 Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law. 
61 (5.2) carañce nādhigaccheyya seyyaṃ sadisamattano
ekacariyaṃ daḷhaṃ kayirā natthi bāle sahāyatā. 
癡意常冥 逝如流川
(22) 在一行彊 獨而無偶 
61 If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool. 
62 (5.3) puttā matthi dhanammatthi iti bālo vihaññati
attā hi attano natthi kuto puttā kuto dhanaṃ. 
(24) 有子有財 愚惟汲汲
我且非我 (25) 何憂子財 
62 "These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth? 
63 (5.4) yo bālo maññati bālyaṃ paṇaḍito vā’pi tena so
bālo ca paṇḍitamānī sa ve bālo’ti vuccati. 
(26) 愚曚愚極 (27) 自謂我智
愚而勝智 是謂極愚 
63 The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed. 
64 (5.5) yāvajīvampi ce bālo vaṇḍitaṃ payirupāsati
na so dhammaṃ vijānāti dabbī sūparasaṃ yathā. 
(28) 頑闇近智 如瓢斟味
雖久狎習 (29) 猶不知法 
64 If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup. 
65 (5.6) muhuttampi ce viñ paṇḍitaṃ payirupāsati
khippaṃ dhammaṃ vijānāti jivhā sūparasaṃ yathā. 
開達近智 如舌甞味
(563c1) 雖須臾習 即解道要 
65 If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup. 
66 (5.7) caranti bālā dummedhā amitteneva attanā
karontā pāpakaṃ kammaṃ yaṃ hoti kaṭukapphalaṃ. 
563b22-23, c1-2 ::: 愚人着數 (23) 憂慼久長
與愚居苦 於我猶怨
(1)愚人施行 (2) 爲身招患
快心作惡 自致重殃 
66 Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits. 
67 (5.8) na taṃ kammaṃ kataṃ sādhu yaṃ katvā nānutappati
yassa assumukho rodaṃ vipākaṃ paṭisevati. 
563c3-4, 565a10-11 ::: (3) 行爲不善 退見悔悋
致涕流面 (4) 報由宿習
(10) 戲笑爲惡 (11) 以作身行
號泣受報 隨行罪至 
67 That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face. 
68 (5.9) tañca kammaṃ kataṃ sādhu yaṃ katvā nānutappati
yassa patīto sumano vipākaṃ paṭisevati. 
行爲徳善 進覩歡喜
(5) 應來受福 喜笑悦習 
68 No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully. 
69 (5.10) madhuvā maññati bālo yāva pāpaṃ na paccati
yadā ca paccati pāpaṃ atha bālo dukkhaṃ nigacchati. 
過罪未熟 (6) 愚以恬惔
至其熟處 自受大罪
((7) 愚所望處 不謂適苦
臨墮厄地 (8) 乃知不善 
69 As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief. 
70 (5.11) māse māse kusaggena bālo bhuñjetha bhojanaṃ
na so saṅkhatadhammānaṃ kalaṃ agghati soḷasiṃ. 
愚好美食 (10) 月月滋甚
於十六分 未一思法 
70 Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law. 
71 (5.12) na hi pāpaṃ kataṃ kamma sajju khīraṃ’va muccati
flahantaṃ bālamanveti bhasmacchanno’va pāvako. 
: 惡不即時 如搆牛乳
(10) 罪在陰祠 如灰覆火 
71 An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool. 
72 (5.13) yāvadeva anatthāya ñattaṃ bālassa jāyati
hanti bālassa sukkaṃsaṃ muddhamassa vipātayaṃ. 
(11) 愚生念慮 至終無利
自招刀杖 (12) 報有印章
((13) 觀處知其愚 不施而廣求
(14) 所墮無道智 往往有惡行) 
72 And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head. 
73 (5.14) asataṃ bhāvanamiccheyya purekkhārañca bhikkhusu
āvāsesu ca issariyaṃ pūjā parakulesu ca. 
(15) 遠道近欲者 爲食在學名
(16) 貪猗家居故 多取供異姓 
73 Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people! 
74 (5.15) mameva kataṃ maññantū gihī pabbajitā ubho
mameva ativasā assu kiccākiccesu kismici
iti bālassa saṃkappo icchā māno ca vaḍḍhati. 
(17) 學莫墮二望 莫作家沙門
(18) 貪家違聖教 爲後自匱乏 
74 "May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase. 
75 (5.16) aññā hi lābhūpanisā aññā nibbānagāminī
evametaṃ abhiññāya bhikkhu buddhassa sāvako
sakkāraṃ nābhinandeyya vivekam anubrūhaye. 
(19) 此行與愚同 但令欲慢増
(20) 利求之願異 求道意亦異
((21) 是以有識者 出爲佛弟子
(22) 棄愛捨世習 終不墮生死) 
75 "One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world. 
bālavaggo pañcamo. 
 
 
6. paṇḍitavaggo. 
(23) 明哲品法句經第十四 (24) 明哲品者。擧智行者。修福進道法爲明 (25) 鏡 
Chapter VI: The Wise Man (Pandita) 
76 (6.1) nidhinaṃ’va pavattāraṃ yaṃ passe vajjadassinaṃ
niggayhavādiṃ medhāviṃ tādisaṃ paṇḍitaṃ bhaje
tādisaṃ bhajamānassa seyyo hoti na pāpiyo. 
 
76 If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him. 
77 (6.2) ovadeyyanusāseyya asabbhā ca nivāraye
sataṃ hi so piyo hoti asataṃ hoti appiyo. 
567c 27-28 ::: 起從聖教 禁制不善
(28) 近道見愛 離道莫親 
77 Let him admonish, let him teach, let him forbid what is improper!- -he will be beloved of the good, by the bad he will be hated. 
78 (6.3) na bhaje pāpake mitte na bhaje purisādhame
bhajetha mitte kalyāṇe bhajetha purisuttame. 
((564a1) 深觀善惡 心知畏忌
畏而不犯 (2) 終吉無憂
故世有福 念思紹行
(3) 善致其願 福祿轉勝
信善作福 (4) 積行不厭
信知陰徳 久而必彰
)(5) 常避無義 不親愚人
思從賢友 (6) 押附上士 
78 Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men. 
79 (6.4) dhammapīti sukhaṃ seti vippasannena tejasā
ariyappavedite dhamme sadā ramati paṇḍito. 
喜法臥安 心悦意清
(7) 聖人演法 慧常樂行
(仁人智者 (8) 齋戒奉道
如星中月 照明世間) 
79 He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas). 
80 (6.5) udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
dāruṃ namayanti tacchakā attānaṃ damayanti paṇḍitā. 
(9) 弓工調角 水人調船
材匠調木 (10) 智者調身 
80 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves. 
81 (6.6) selo yathā ekaghano vātena na samīrati
evaṃ nindāpasaṃsāsu na samiñjanti paṇḍitā. 
譬如厚石 風不能移
(11) 智者意重 毀譽不傾 
81 As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise. 
82 (6.7) yathāpi rahado gambhīro vippasanno anāvilo
evaṃ dhammāni sutvāna vippasīdanti paṇḍitā. 
譬如深淵
(12) 澄靜清明 慧人聞道 心淨歡然 
82 Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. 
83 (6.8) sabbattha ve sappurisā cajanti na kāmakāmā lapayanti santo
sukhena phuṭṭhā atha vā dukhena noccāvacaṃ paṇḍitā dassayanti. 
(13) 大人體無欲 在所照然明
(14) 雖或遭苦樂 不高現其智 
83 Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed. 
84 (6.9) na attahetu na parassa hetu
na puttamicche na dhanaṃ na raṭṭhaṃ
na iccheyya adhammena samiddhimattano
sa sīlavā paññavā dhammiko siyā. 
(15) 大賢無世事 不願子財國
(16) 常守戒慧道 不貪邪富貴
((17) 智人知動搖 譬如沙中樹
(18) 朋友志未強 隨色染其素) 
84 If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous. 
85 (6.10) appakā te manussesu ye janā pāragāmino
athāyaṃ itarā pajā tīramevānudhāvati. 
(19) 世皆沒淵 鮮尅度岸
如或有人 (20) 欲度必奔 
85 Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore. 
86 (6.11) ye ca kho sammadakkhāte dhamme dhammānuvattino
te janā pāramessanti maccudheyyaṃ suduttaraṃ. 
誠貪道者 覽受正教
(21) 此近彼岸 脱死爲上 
86 But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome. 
87 (6.12) kaṇhaṃ dhammaṃ vippahāya sukkaṃ bhāvetha paṇḍito
okā anokaṃ āgamma viveke yattha dūramaṃ. 
562c27-29, 564a21-22 ::: 斷濁黒法 (28) 學惟清白
度淵不反 棄猗行止
(29) 不復染樂 欲斷無憂
(21)斷五陰法 (22) 靜思智慧
不反入淵 棄猗其明 
87 See next 
88 (6.13) tatrābhiratimiccheyya hitvā kāme akiñcano
pariyodapeyya attānaṃ cittaklesehi paṇḍito. 
(23) 抑制情欲 絶樂無爲
能自拯濟 (24) 使意爲慧 
88 A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind. 
89 (6.14) yesaṃ sambodhiaṅgesu sammā cittaṃ subhāvitaṃ
ādānapaṭinissagge anupādāya ye ratā
khīṇāsavā jutimanto te loke parinibbutā. 
學取正智 意惟正道
(25) 一心受諦 不起爲樂
漏盡習除 (26) 是得度世 
89 Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world. 
paṇḍitavaggo chaṭṭho. 
 
 
7. arahantavaggo. 
(27) 羅漢品法句經第十五有十章 (28) 羅漢品者。言眞人性脱欲無着心不渝 (29) 變 
Chapter VII: The Venerable (Arhat) 
90 (7.1) gataddhino visokassa vippamuttassa sabbadhi
sabbaganthappahīṇassa pariḷāho na vijjati. 
(564b1) 去離憂患 脱於一切
縛結已解 (2) 冷而無煖 
90 There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters. 
91 (7.2) uyyuñjanti satimanto na nikete ramanti te
haṃsā’va pallalaṃ hitvā okamoka jahanti te. 
心淨得念 無所貪樂
(3) 已度癡淵 如鴈棄池 
91 They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home. 
92 (7.3) yesaṃ sannicayo natthi ye pariññātabhojanā
suññato animitto ca vimokkho yesa gocarā
ākāse’va sakuntānaṃ gati tesaṃ durannayā
 
量腹而食 (4) 無所藏積
心空無想 度衆行地
(5) 如空中鳥 遠逝無礙 
92 Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air. 
93 (7.4) yassāsavā parikkhīṇā āhāre ca anissito
suññato animitto ca vimokkho yassa gocaro
ākāse’va sakuntānaṃ padaṃ tassa durannayaṃ. 
世間習盡 (6) 不復仰食
虚心無患 已到脱處
(7) 譬如飛鳥 暫下輒逝 
93 He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air. 
94 (7.5) yassindriyāni samathaṃ gatāni
assā yathā sārathinā sudantā
pahīṇamānassa anāsavassa
devā’pi tassa pihayanti tādino. 
564b7-8, 570c11-12 ::: 制根從止 (8) 如馬調御
捨憍慢習 爲天所敬
從是往定 (12) 如馬調御
斷恚無漏 是受天樂 
94 The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites. 
95 (7.6) paṭhavisamo no virujjhati indakhīlūpamo tādi subbato
rahado’va apetakaddamo saṃsārā na bhavanti tādino. 
(9) 不怒如地 不動如山
眞人無垢 (10) 生死世絶 
95 Such a one who does his duty is tolerant like the earth, like Indra’s bolt; he is like a lake without mud; no new births are in store for him. 
96 (7.7) santaṃ tassa manaṃ hoti santā vācā ca kamma ca
sammadaññā vimuttassa upasantassa tādino. 
心已休息 言行亦正
(11) 從正解脱 寂然歸滅 
96 His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man. 
97 (7.8) assaddho akataññū ca sandhicchedo ca yo naro
hatāvakāso vantāso sa ve uttamaporiso. 
棄欲無着 (12) 缺三界障
望意已絶 是謂上人 
97 The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men. 
98 (7.9) gāme vā yadi vā raññe ninne vā yadi vā thale
yatthārahanto viharanti taṃ bhūviṃ rāmaṇeyyakaṃ. 
(13) 在聚若野 平地高岸
應眞所過 (14) 莫不蒙祐 
98 In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful. 
99 (7.10) ramaṇīyāni araññāni yattha na ramatī jano
vītarāgā ramissanti na te kāmagavesino. 
彼樂空閑 衆人不能
(15) 快哉無望 無所欲求 
99 Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures. 
arahantavaggo sattamo. 
 
 
8. sahassavaggo. 
(16) 述千品法句經第十六十有六章 (17) 述千品者。示學者經多而不要不如約 (18) 明 
Chapter VIII: The Thousands 
100 (8.1) sahassampi ce vācā anatthapadasaṃhitā
ekaṃ atthapadaṃ seyyo yaṃ sutvā upasammati. 
(19) 雖誦千言 句義不正
不如一要 (20) 聞可滅意 
100 Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet. 
101 (8.2) sahassampi ce gāthā antthapadasaṃhitā
ekaṃ gāthāpadaṃ seyyā yaṃ sutvā upasammati. 
雖誦千言 不義何益
(21) 不如一義 聞行可度 
101 Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet. 
102 (8.3) yo ce gāthāsataṃ bhāse anatthapadasaṃhitaṃ
ekaṃ dhammapadaṃ seyyā yaṃ sutvā upasammati. 
雖多誦經 (22) 不解何益
解一法句 行可得道 
102 Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet. 
103 (8.4) yo sahassaṃ sahassena saṅgāme mānuse jine
ekañca jeyya attānaṃ sa ve saṅgāmajuttamo. 
(23) 千千爲敵 一夫勝之
未若自勝 (24) 爲戰中上 
103 If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors. 
104 (8.5) attā have jitaṃ seyyo yā cāyaṃ itarā pajā
attadantassa posassa niccaṃ saññatacārino. 
自勝最賢 故曰人雄
(25) 護意調身 自損至終 
104 See next 
105 (8.6) neva devo na gandhabbo na māro saha brahmunā
jitaṃ apajitaṃ kayirā tathārūpassa jantuno. 
雖曰尊天 (26) 神魔梵釋
皆莫能勝 自勝之人 
105 One’s own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint. 
106 (8.7) māse māse sahassena yo yajetha sataṃ samaṃ
ekañca bhāvitattānaṃ muhuttampi pūjaye
sā yeva pūjanā seyyā yañce vassasataṃ hutaṃ. 
(27) 月千反祠 終身不輟
不如須臾 (28) 一心念法
一念道福 勝彼終身 
106 If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years. 
107 (8.8) yo ca vassasataṃ jantu aggiṃ paricare vane
ekañca bhāvitattānaṃ muhuttampi pūjaye
sā yeva pūjanā seyyā yañce vassasataṃ hutaṃ. 
(29) 雖終百歳 奉事火祠
不如須臾 (564c1) 供養三尊
一供養福 勝彼百年 
107 If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years. 
108 (8.9) yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke
saṃvaccharaṃ yajetha puññapekkho
sabbampi taṃ na catubhāgameti
abhivādanā ujjugatesu seyyā. 
(2) 祭神以求福 從後觀其報
(3) 四分未望一 不如禮賢者 
108 Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better. 
109 (8.10) abhivādanasīlissa niccaṃ vaddhāpacāyino
cattārā dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ. 
(4) 能善行禮節 常敬長老者
(5) 四福自然増 色力壽而安 
109 He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power. 
110 (8.11) yo ca vassasataṃ jīve dussīlo asamāhito
ekāhaṃ jīvitaṃ seyyo sīlavantassa jhāyino. 
(6) 若人壽百歳 遠正不持戒
(7) 不如生一日 守戒正意禪 
110 But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting. 
111 (8.12) yo ca vassasataṃ jīve duppañño asamāhito
ekāhaṃ jīvitaṃ seyyo paññavantassa jhāyino. 
(8) 若人壽百歳 邪僞無有智
(9) 不如生一日 一心學正智 
111 And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting. 
112 (8.13) yo ca vassasataṃ jīve kusīto hīnavīriyo
ekāhaṃ jīvitaṃ seyyo viriyamārabhato daḷhaṃ. 
(10) 若人壽百歳 懈怠不精進
(11) 不如生一日 勉力行精進 
112 And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength. 
113 (8.14) yo ca vassasataṃ jīve apassaṃ udayavyayaṃ
ekāhaṃ jīvitaṃ seyyo passato udayavyayaṃ. 
(12) 若人壽百歳 不知成敗事
(13) 不如生一日 見微知所忌 
113 And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end. 
114 (8.15) yo ca vassasataṃ jīve apassaṃ amataṃ padaṃ
ekāhaṃ jīvitaṃ seyyo passato amataṃ padaṃ. 
(14) 若人壽百歳 不見甘露道
(15) 不如生一日 服行甘露味 
114 And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place. 
115 (8.16) yo ca vassasataṃ jīve apassaṃ dhammamuttamaṃ
ekāhaṃ jīvitaṃ seyyo passato dhammamuttamaṃ. 
(16) 若人壽百歳 不知大道義
(17) 不如生一日 學推佛法要 
115 And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law. 
sahassavaggo aṭṭhamo. 
 
 
9. pāpavaggo. 
(18) 惡行品法句經第十七二十有二章 (19) 惡行品者。感切惡人動有罪報不行無 (20) 患 
Chapter IX: Evil 
116 (9.1) abhitvaretha* kalyāṇe pāpā cittaṃ nivāraye
dandhaṃ hi karoto puññaṃ pāpasmiṃ ramatī mano. 
(21) 見善不從 反隨惡心
求福不正 (22) 反樂邪婬 
116 If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil. 
117 (9.2) pāpaṃ ce puriso kayirā na taṃ kayirā punappunaṃ
na tamhi chandaṃ kayirātha dukkho pāpassa uccayo. 
人行虐 (24) 沈漸數數
快欲爲人 罪報自然 
117 If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil. 
118 (9.3) puññaṃ ce puriso kayirā kayirāthetaṃ punappunaṃ
tamhi chandaṃ kayirātha sukho puññassa uccayo. 
(25) 吉人行徳 相隨積増
甘心爲之 (26) 福應自然 
118 If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good. 
119 (9.4) pāpo’pi passati bhadraṃ yāva pāpaṃ na paccati
yadā ca paccati pāpaṃ atha pāpo pāpāni passati. 
妖 
119 Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil. 
120 (9.5) bhadro’pi passati pāpaṃ yāva bhadraṃ na paccati
yadā ca paccati bhadraṃ atha bhadro bhadrāni passati. 
貞祥見禍 (28) 其善未熟
至其善熟 必受其福
((29) 撃人得撃 行怨得怨
罵人得罵 (565a1) 施怒得怒
世人無聞 不知正法
(2) 生此壽少 何宜爲惡) 
120 Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days. 
121 (9.6) mā’pamaññetha pāpassa na mantaṃ āgamissati
udabindunipātena udakumbho’pi pūrati
pūrati bālo pāpassa thokathokampi ācinaṃ. 
莫輕小惡 (3) 以爲無殃
水渧雖微 漸盈大器
(4) 凡罪充滿 從小積成 
121 Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little. 
122 (9.7) mā’pamaññetha puññassa na maṃ taṃ āgamissati
udabindunipātena udakumbho’pi pūrati
pūrati dhīro puññassa thokathokampi ācinaṃ. 
莫輕小善 (5) 以爲無福
水滴雖微 漸盈大器
(6) 凡福充滿 從纎纎積
(夫士爲行 (7) 好之與惡
各自爲身 終不敗亡
(8) 好取之士 自以爲可
沒取彼者 (9) 人亦沒之
(12) 作惡不覆 如兵所截
牽往乃知 (13) 已墮惡行
後受苦報 如前所習
(14) 如毒摩瘡 船入洄澓
惡行流衍 (15) 靡不傷尅) 
122 Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little. 
123 (9.8) vāṇijo’va bhayaṃ maggaṃ appasattho mahaddhano
visaṃ jīvitukāmo’va pāpāni parivajjaye. 
: (14) 伴少而貨多 商人怵惕懼
(15) 嗜欲賊害命 故慧不貪欲 
123 Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison. 
124 (9.9) pāṇimhi ce vaṇo nāssa hareyya pāṇinā visaṃ
nābbaṇaṃ visamanveti natthi pāpaṃ akubbato. 
 
124 He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil. 
125 (9.10) yo appaduṭṭhassa narassa dussati
suddhassa posassa anaṅgaṇassa
tameva bālaṃ pacceti pāpaṃ
sukhumo rajo paṭivātaṃ’va khitto. 
(16) 加惡誣罔人 清白猶不汚
(17) 愚殃反自及 如塵逆風坌
((18) 過失犯非惡 能追悔爲善
(19) 是明照世間 如日無雲曀
(20) 夫士所以行 然後身自見
(21) 爲善則得善 爲惡則得惡) 
125 If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind. 
126 (9.11) gabbhameke’papajjanti nirayaṃ pāpakammino
saggaṃ sugatino yanti parinibbanti anāsavā. 
(22) 有識墮胞胎 惡者入地獄
(23) 行善上昇天 無爲得泥洹 
126 Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana. 
127 (9.12) na antalikkhe na samuddamajajhe
na pabbatānaṃ vivaraṃ pavissa
na vijjatī so jagatippadeso
yatthaṭthito mucceyya pāpakammā. 
(24) 非空非海中 非隱山石間
(25) 莫能於此處 避免宿惡殃
((26) 衆生有苦惱 不得免老死
(27) 唯有仁智者 不念人非惡) 
127 Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal). 
128 (9.13) na antalikkhe na samuddamajajhe
na pabbatānaṃ vivaraṃ pavissa
na vijjati so jagatippadeso
yatthaṭthitaṃ nappasahetha maccu. 
 
No Enlgish 
pāpavaggo navamo. 
 
 
10. daṇaḍavaggo. 
(28) 刀杖品法句經第十八十有四章 (29) 刀杖品者。教習慈仁無行刀杖賊害衆 (565b1) 生 
Chapter X: Punishment 
129 (10.1) sabbe tasanti daṇaḍassa sabbe bhāyanti maccuno
attānaṃ upamaṃ katvā na haneyya na ghātaye. 
(2) 一切皆懼死 莫不畏杖痛
(3) 恕己可爲譬 勿殺勿行杖 
129 All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter. 
130 (10.2) sabbe tasanti daṇaḍassa sabbesaṃ jīvitaṃ piyaṃ
attānaṃ upamaṃ katvā na haneyya na ghātaye. 
 
130 All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter. 
131 (10.3) sukhakāmāni bhūtāni yodaṇḍena vihiṃsati
attano sukhamesāno pecca so na labhate sukhaṃ. 
 
131 He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death. 
132 (10.4) sukhakāmāni bhūtāni yodaṇḍena na hiṃsati
attano sukhamesāno pecca so labhate sukhaṃ. 
(4) 能常安群生 不加諸楚毒
(5) 現世不逢害 後世長安隱 
132 He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death. 
133 (10.5) mā’voca pharusaṃ kañci vuttā paṭivadeyyu taṃ
dukkhā hi sārambhakathā paṭidaṇḍā phuseyyu taṃ. 
(6) 不當麤言 言當畏報
惡往禍來 (7) 刀杖歸躯 
133 Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. 
134 (10.6) sa ce neresi attānaṃ kaṃso upahato yathā
esa patto’si nibbāṇaṃ sārambho te na vijjati. 
出言以善 如叩鐘磬
(8) 身無論議 度世則易 
134 If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee. 
135 (10.7) yathā daṇḍena gopālo gā poceti gocaraṃ
evaṃ jarā ca maccu ca āyuṃ pācenti pāṇinaṃ. 
 
135 As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men. 
136 (10.8) atha pāpāni kammāni karaṃ bālo na bujjhati
sehi kammehi dummedho aggidaḍḍho’va tappati. 
136. 563c8-9, 564c22-23 ::: (8) 愚惷作惡 不能自解
(9) 殃追自焚 罪成熾燃
凡人爲惡 不能自覺
(23) 愚癡快意 令後欝毒 
136 A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire. 
137 (10.9) yo daṇḍena adaṇḍesu appaduṭṭhesu dussati
dasannamaññataraṃ ṭhānaṃ khippameva nigacchati. 
歐杖良善 (9) 妄讒無罪
其殃十倍 災迅無赦 
137 He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states: 
138 (10.10) vedanaṃ pharusaṃ jāniṃ sarīrassa ca bhedanaṃ
garukaṃ vāpi ābādhaṃ cittakkhepaṃ va pāpuṇe. 
(10) 生受酷痛 形體毀折
自然惱病 (11) 失意恍惚 
138 He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind, 
139 (10.11) rājato vā upassaggaṃ abbhakkhānaṃ va dāruṇaṃ
parikkhayaṃ va ñātīnaṃ bhogānaṃ va pabhaṅguraṃ

 
人所誣咎 或縣官厄
(12) 財産耗盡 親戚離別 
139 Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures, 
140 (10.12) atha vāssa agārāni aggi ḍahati pāvako
kāyassa bhedā duppañño nirayaṃ so upapajjati. 
舍宅所有 (13) 災火焚燒
死入地獄 如是爲十 
140 Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell. 
141 (10.13) na naggacariyā na jaṭā na paṅkā nānāsakā thaṇḍilasāyikā vā
rājo ca jallaṃ ukkuṭikappadhānaṃ sodhenti maccaṃ avitiṇṇakaṅkhaṃ. 
(14) 雖倮剪髮 長服草衣
沐浴踞石 (15) 奈癡結何
(不伐殺燒 亦不求勝
(16) 人愛天下 所適無怨) 
141 Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires. 
142 (10.14) alaṅkato ce pi samaṃ careyya santo danto niyato brahmacārī
sabbesu bhūtesu nidhāya daṇḍaṃ so brāhmaṇo so samaṇo sa bhikkhu. 
: (20) 自嚴以修法 滅損受淨行
(21) 杖不加群生 是沙門道人 
142 He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu). 
143 (10.15) hirīnisedho puriso koci lokasmiṃ vijjati
yo nindaṃ apabodhati asso bhadro kasāmiva. 
世黨有人 (17) 能知慚愧
是名誘進 如策良馬 
143 Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip? 
144 (10.16) asso yathā bhadro kasāniviṭiṭho
ātāpino saṃvegino bhavātha
saddhāya sīlena ca vīriyena ca
samādhinā dhammavinicchayena ca
sampannavijjācaraṇā patissatā
pahassatha dukkhamidaṃ anappakaṃ. 
565b18-23, 570c9-10 ::: (18) 如策善馬 進道能遠
人有信戒 (19) 定意精進
受道慧成 便滅衆苦
((22) 無害於天下 終身不遇害
(23) 常慈於一切 孰能與爲怨)
(9) 如馬調軟 隨意所如
信戒精進 (10) 定法要具
明行成立 忍和意定
(11) 是斷諸苦 隨意所如 
144 Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful. 
145 (10.17) udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
dāruṃ namayanti tacchakā attānaṃ damayanti subbatā. 
 
145 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves. 
daṇḍavaggo dasamo. 
 
 
11. jarāvaggo. 
(24) 老耗品法句經第十九十有四章 (25) 老耗品者誨人懃仂不與命競老悔何 (26) 益 
Chapter XI: Old Age 
146 (11.1) ko nu hāso kimānando niccaṃ pajjalite sati
andhakārena onaddhā padīpaṃ na gavessatha. 
(27) 何喜何笑 命常熾然
深弊幽冥 (28) 如不求錠 
146 How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness? 
147 (11.2) passa cittakataṃ bimbaṃ arukāyaṃ samussitaṃ
āturaṃ bahusaṅkappaṃ yassa natthi dhuvaṃ ṭhiti. 
見身形範 倚以爲安
(29) 多想致病 豈知非眞 
147 Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold! 
148 (11.3) parijiṇṇamidaṃ rūpaṃ roganiḍḍhaṃ pabhaṅguraṃ
bhijjati pūtisandeho maraṇantaṃ hi jīvitaṃ. 
老則色衰 (565c1) 病無光澤
皮緩肌縮 死命近促 
148 This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death. 
149 (11.4) yānimāni apatthāni alāpūneva sārade
kāpotakāni aṭṭhīni tāni disvāna kā rati. 
(2) 身死神徒 如御棄車
肉消骨散 (3) 身何可怙 
149 Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them? 
150 (11.5) aṭṭhīnaṃ nagaraṃ kataṃ maṃsalohitalepanaṃ
yattha jarā ca maccu ca māno makkho ca ohito. 
身爲如城 骨幹肉塗
(4) 生至老死 但藏恚慢 
150 After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit. 
151 (11.6) jīranti ve rāja rathā sucittā
atho sarīrampi jaraṃ upeti.
satañca dhammo na jaraṃ upeti
santo have sabbhi pavedayanti. 
老則形變 (5) 喩如故車
法能除苦 宜以仂學 
151 The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,--thus do the good say to the good. 
152 (11.7) appassutāyaṃ puriso balivaddo’va jīrati
maṃsāni tassa vaḍḍhanti paññā tassa na vaḍḍhati. 
(6) 人之無聞 老若特牛
但長肌肥 (7) 無有福慧 
152 A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow. 
153 (11.8) anekajāti saṃsāraṃ sandhāvissaṃ anibbisaṃ
gahakārakaṃ gavesanto dukkhā jāti punappunaṃ. 
生死無聊 往來艱難
(8) 意猗貪身 生苦無端 
153 See next 
154 (11.9) gahakāraka diṭho’si puna gehaṃ na kāhasi
sabbā te phāsukā bhaggā gahakauṭaṃ visaṅkhitaṃ
visaṅkhāragataṃ cittaṃ taṇhānaṃ khayamajjhagā. 
慧以見苦 (9) 是故棄身
滅意斷行 愛盡無生 
154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires. 
155 (11.10) acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
jiṇṇakoñcā, va jhāyanti khīṇamaccheva pallale. 
(10) 不修梵行 又不富財
老如白鷺 (11) 守伺空池 
155 Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish. 
156 (11.11) acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
senti cāpā’tikhittā’va purāṇāni anutthunaṃ. 
既不守戒 又不積財
(12) 老羸氣竭 思故何逮
(老如秋葉 (13) 何穢鑑録
命疾脱至 亦用後悔
(14) 命欲日夜盡 及時可懃力
(15) 世間諦非常 莫惑墮冥中
(16) 當學燃意燈 自練求智慧
(17) 離垢勿染汚 執燭觀道地) 
156 Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past. 
jarāvaggo ekādasamo. 
 
 
12. attavaggo. 
(18) 愛身品法句經第二十十有三章 (19) 愛身品者。所以勸學終有益己滅罪興 (20) 福 
Chapter XII: Self 
157 (12.1) attānaṃ ce piyaṃ jaññā rakkheyya naṃ surakkhitaṃ
tiṇṇamaññataraṃ yāmaṃ paṭijaggeyya paṇḍito. 
(21) 自愛身者 愼護所守
悕望欲解 (22) 學正不寐 
157 If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful. 
158 (12.2) attānameva paṭhamaṃ patirūpe nivesaye
athaññamanusāseyya na kilisseyya paṇḍito. 
爲身第一 常自勉學
(23) 利乃誨人 不惓則智 
158 Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer. 
159 (12.3) attānañce tathā kayirā yathaññamanusāsati
sudanto vata dammetha attā hi kira duddamo. 
學先自正 (566a1) 然後正人
調身入慧 必遷爲上
((2) 身不能利 安能利人
心調體正 (3) 何願不至) 
159 If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one’s own self is indeed difficult to subdue. 
160 (12.4) attā hi attano nātho kohi nātho paro siyā
attanā’va sudantena nāthaṃ labhati dullabhaṃ. 
 
160 Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find. 
161 (12.5) attanā’va kataṃ pāpaṃ attajaṃ attasambhavaṃ
abhimatthati dummedhaṃ vajiraṃ’vasmamayaṃ maṇiṃ. 
本我所造 後我自受
(4) 爲惡自更 如剛鑚珠 
161 The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone. 
162 (12.6) yassa accantadussīlyaṃ māluvā sālamivotataṃ
karoti so tathattānaṃ yathā naṃ icchatī diso. 
人不持戒 (5) 滋蔓如藤
逞情極欲 惡行日増 
162 He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds. 
163 (12.7) sukarāni asādhūni attano ahitāni ca
yaṃ ve hitañca sādhuṃ ca taṃ ve paramadukkaraṃ. 
(6) 惡行危身 愚以爲易
善最安身 (7) 愚以爲難 
163 Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do. 
164 (12.8) yo sāsanaṃ arahataṃ ariyānaṃ dhammajīvinaṃ
paṭikkosati dummedho diṭṭhiṃ nissāya pāpikaṃ
phalāni kaṭṭhakasseva attaghaññāya phallati. 
如眞人教 以道法身
(8) 愚者疾之 見而爲惡 
164 The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed. 
165 (12.9) attanā’va kataṃ pāpaṃ attanā saṃkilissati
attanā akataṃ pāpaṃ attanā’va visujjhati
suddhi asuddhi paccattaṃ nāññamañño visodhaye. 
行惡得惡 (9) 如種苦種
惡自受罪 善自受福
(10) 亦各須熟 彼不自代
習善得善 (11) 亦如種甜 
165 By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another. 
166 (12.10) attadatthaṃ paratthena bahunā’pi na hāpaye
attadatthambhiññāya sadatthapasuto siyā. 
自利利人 益而不費
(12) 欲知利身 戒聞爲最
(如有自憂 (13) 欲生天上
敬樂聞法 當念佛教
(14) 凡用必豫慮 勿以損所務
(15) 如是意日修 事務不失時
(16) 夫治事之士 能至終成利
(17) 眞見身應行 如是得所欲) 
166 Let no one forget his own duty for the sake of another’s, however great; let a man, after he has discerned his own duty, be always attentive to his duty. 
attavaggo dvādasamo. 
 
 
13. lokavaggo. 
(18) 世俗品法句經第二十一十有四章 (19) 世俗品者。説世幻夢當捨浮華勉修道 (20) 用 
Chapter XIII: The World 
167 (13.1) hīnaṃ dhammaṃ na seveyya pamādena na saṃvase
micchādiṭṭhiṃ na seveyya na siyā lokavaddhano. 
 
167 Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world. 
168 (13.2) uttiṭṭhe nappamajjeyya dhammaṃ sucaritaṃ care
dhammacāri sukhaṃ seti asmiṃ loke paramhi ca. 
 
168 Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next. 
169 (13.3) dhammaṃ care sucaritaṃ na naṃ duccaritaṃ care
dhammacārī sukhaṃ seti asmiṃ loke paramhi ca. 
((21) 如車行道 捨平大途
從邪徑敗 (22) 生折軸憂
離法如是 從非法増
(23) 愚守至死 亦有折患)
順行正道 (24) 勿隨邪業
行住臥安 世世無患 
169 Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next. 
170 (13.4) yathā bubbulakaṃ passe yathā passe marīcikaṃ
evaṃ lokaṃ avekkhantaṃ maccurājā na passati. 
(25) 萬物如泡 意如野馬
居世若幻 (26) 奈何樂此
(若能斷此 伐其樹根
(27) 日夜如是 必至于定
一施如信 (28) 如樂之人
或從惱意 以飯食衆
(29) 此輩日夜 不得定意
世俗無眼 (566b1) 莫見道眞
如少見明 當養善意) 
170 Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world. 
171 (13.5) etha passathiraṃ lokaṃ cittaṃ rājarathūpamaṃ
yattha bālā visīdanti natthi saṅgo vijānataṃ. 
 
171 Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it. 
172 (13.6) yo ca pubbe pamajjitvā pacchā so nappamajjati
so imaṃ lokaṃ pabhāseti abbhā mutto’va candimā. 
: (21) 若前放逸 後能自禁 是炤世間
(22) 念定其宜 
172 He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds. 
173 (13.7) yassa pāsaṃ kataṃ kammaṃ kusalena pithīyati
so imaṃ lokaṃ pabhāseti abbhā mutto’va candimā. 
: (22) 過失爲惡 追覆以善 (23) 是炤世間 念善其宜
(25) 人前爲惡 後止不犯 是炤世間
(26) 如月雲消 
173 He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds. 
174 (13.8) andhabhūto ayaṃ loko tanukettha vipassati
sakunto jālamutto’va appo saggāya gacchati. 
 
174 This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net. 
175 (13.9) haṃsādiccapathe yanti ākāse yanti iddhiyā
niyyanti dhīrā lokamhā jitvā māraṃ savāhiniṃ. 
(2) 如鴈將群 避羅高翔
明人導世 (3) 度脱邪衆
(世皆有死 三界無安
(4) 諸天雖樂 福盡亦喪
觀諸世間 (5) 無生不終
欲離生死 當行道眞
(6) 癡覆天下 貪令不見
邪疑却道 (7) 苦愚從是) 
175 The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train. 
176 (13.10) ekaṃ dhammaṃ atītassa musāvādissa jantūno
vitiṇṇaparalokassa natthi pāpaṃ akāriyaṃ. 
一法脱過 謂妄語人
(8) 不免後世 靡惡不更
((9) 雖多積珍寶 嵩高至于天
(10) 如是滿世間 不如見道迹
(11) 不善像如善 愛如似無愛
(12) 以苦爲樂像 狂夫爲所厭) 
176 If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. 
177 (13.11) na ve kadariyā devalokaṃ vajanti
bālā have nappasaṃsanti dānaṃ
dhīro ca dānaṃ anumodamāno
teneva so hoti sūkhī parattha. 
 
177 The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. 
178 (13.12) pathavyā ekarajjena saggassa gamanena vā
sabbalokādhipaccena sotāpattiphalaṃ varaṃ. 
 
178 Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness. 
lokavaggo terasamo. 
 
 
14. buddhavaggo. 
(567a7) 述佛品法句經第二十二二十有一章 (8) 述佛品者道佛神徳無不利度明爲世則 
Chapter XIV: The Buddha (The Awakened) 
179 (14.1) yassa jitaṃ nāvajīyati jitamassa no yāti koci loke
tambuddhamanantagocaraṃ apadaṃ kena padena nessatha. 
(9) 己勝不受惡 一切勝世間
(10) 叡智廓無彊 開曚令入道 
179 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, the Omniscient, the trackless? 
180 (14.2) yassa jālinī visattikā taṇhā natthi kuhiñci netave
tambuddhamanantagocaraṃ apadaṃ kena padena nessatha. 
(11) 決網無罣礙 愛盡無所積
(12) 佛意深無極 未踐迹令踐 
180 He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless? 
181 (14.3) ye jhānapasutā dhīrā nekkhammūpasame ratā
devā’pi tesaṃ pihayanti sambuddhānaṃ satīmataṃ. 
(13) 勇健立一心 出家日夜滅
(14) 根斷無欲意 學正念清明
((15) 見諦淨無穢 已度五道淵
(16) 佛出照世間 爲除衆憂苦) 
181 Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world). 
182 (14.4) kiccho manussapaṭilābho kicchaṃ macchāna jīvitaṃ
kicchaṃ saddhammasavanaṃ kiccho buddhānaṃ uppādo. 
(17) 得生人道難 生壽亦難得
(18) 世間有佛難 佛法難得聞
((19) 我既無歸保 亦獨無伴侶
(20) 積一行得佛 自然通聖道
(21) 船師能渡水 精進爲橋梁
(22) 人以種姓繋 度者爲健雄
(23) 壞惡度爲佛 止地爲梵志
(24) 除饉爲學法 斷種爲弟子) 
182 Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood). 
183 (14.5) sabbapāpassa akaraṇaṃ kusalassa upasampadā
sacittapariyodapanaṃ etaṃ buddhāna sāsanaṃ. 
 
183 Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of (all) the Awakened. 
184 (14.6) khantī paramaṃ tapo titikkhā
nibbāṇaṃ paramaṃ vadanti buddhā
na hi pabbajito parūpaghātī
samaṇo hoti paraṃ viheṭhayanto. 
(25) 觀行忍第一 佛説泥洹最
(26) 捨罪作沙門 無嬈害於彼 
184 The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others. 
185 (14.7) anūpavādo anūpaghāto pātimokkhe ca saṃvaro
mattaññutā ca bhattasmiṃ pantañca sayanāsanaṃ
adhicitte ca āyogo etaṃ buddhāna sāsanaṃ. 
(27) 不嬈亦不惱 如戒一切持
(28) 少食捨身貪 有行幽隱處
(29) 意諦以有黠 是能奉佛教 
185 Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened. 
186 (14.8) na kahāpaṇavassena titti kāmesu vijjati
appassādā dukhā kāmā iti viññāya paṇḍito. 
(567b1) 諸惡莫作 諸善奉行
自淨其意 (2) 是諸佛教
(佛爲尊貴 斷漏無婬
(3) 諸釋中雄 一群從心
快哉福報 (4) 所願皆成
敏於上寂 自致泥洹) 
186 There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise; 
187 (14.9) api dibbesu kāmesu ratiṃ so nādhigacchati
taṇhakkhayarato hoti sammāsambuddhasāvako. 
 
187 Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires. 
188 (14.10) bahū ve saraṇaṃ yanti pabbatāni vanāni ca
ārāmarukkhacetyāni manussā bhayatajjitā. 
(5) 或多自歸 山川樹神
廟立圖像 (6) 祭祠求福 
188 Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees. 
189 (14.11) netaṃ kho saraṇaṃ khemaṃ netaṃ saraṇamuttamaṃ
netaṃ saraṇamāgamma sabbadukkhā pamuccati. 
自歸如是 非吉非上
(7) 彼不能來 度我衆苦 
189 But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge. 
190 (14.12) yo ca buddhañca dhammañca saṅghañca saraṇaṃ gato
cattāri ariyasaccāni sammappaññāya passati. 
如有自歸 (8) 佛法聖衆
道徳四諦 必見正慧 
190 He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:-- 
191 (14.13) dukkhaṃ dukkhasamuppādaṃ dukkhassa ca atikkamaṃ
ariyañcaṭṭhaṅgikaṃ maggaṃ dukkhūpasamagāminaṃ. 
(9) 生死極苦 從諦得度
度世八道 (10) 斯除衆苦 
191 Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;-- 
192 (14.14) etaṃ kho saraṇaṃ khemaṃ etaṃ saraṇamuttamaṃ
etaṃ saraṇamāgamma sabbadukkhā pamuccati. 
自歸三尊 最吉最上
(11) 唯獨有是 度一切苦
(士如中正 (12) 志道不慳
利哉斯人 自歸佛者) 
192 That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain. 
193 (14.15) dullabho purisājañño na so sabbattha jāyati
yattha so jāyati dhīro taṃ kūlaṃ sukhamedhati. 
(13) 明人難値 亦不比有
其所生處 (14) 族親蒙慶 
193 A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers. 
194 (14.16) sukho buddhānaṃ uppādo sukhā saddhammadesanā
sukhā saṅghassa sāmaggi samaggānaṃ tapo sukho. 
諸佛興快 説經道快
(15) 衆聚和快 和則常安 
194 Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace. 
195 (14.17) pūjārahe pūjayato buddhe yadi va sāvake
papañca samatikkante tiṇṇasokapariddave. 
 
195 See next 
196 (14.18) te tādise pūjayato nibbute akutobhaye
na sakkā puññaṃ saṅkhātuṃ imettamapi kenaci. 
 
196 He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody. 
cuddasamo buddhavaggo. 
 
 
paṭhamakabhāṇavāraṃ. 
 
 
15. sukhavaggo. 
(16) 安寧品法句經第二十三十有四章 (17) 安寧品者。差次安危去惡即善快而不墮 
Chapter XV: Happiness 
197 (15.1) susukhaṃ vata jīvāma verinesu averino
verinesu manussesu viharāma averino. 
(18) 我生已安 不愠於怨
衆人有怨 (19) 我行無怨 
197 Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred! 
198 (15.2) susukhaṃ vata jīvāma āturesu anāturā
āturesu manussesu viharāma anāturā. 
我生已安 不病於病
(20) 衆人有病 我行無病 
198 Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments! 
199 (15.3) susukhaṃ vata jīvāma ussūkesu anussukā
ussukesu manussesu viharāma anussukā. 
我生已安 (21) 不慼於憂
衆人有憂 我行無憂 
199 Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed! 
200 (15.4) susukhaṃ vata jīvāma yesaṃ no natthi kiñcanaṃ
pītibhakkhā bhavissāma devā ābhassarā yathā. 
(22) 我生已安 清淨無爲
以樂爲食 (23) 如光音天
(我生已安 澹泊無事
(24) 彌薪國火 安能燒我) 
200 Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness! 
201 (15.5) jayaṃ veraṃ pasavati dukkhaṃ seti parājito
upasanto sukhaṃ seti hatmā jayaparājayaṃ. 
勝則生怨 (25) 負則自鄙
去勝負心 無爭自安 
201 Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy. 
202 (15.6) natthi rāgasamo aggi natthi dosasamo kali
natthi khandhasamā dukkhā katthi santiparaṃ sukhaṃ. 
(26) 熱無過婬 毒無過怒
苦無過身 (27) 樂無過滅
(無樂小樂 小辯小慧
(28) 觀求大者 乃獲大安
我爲世尊 (567c1) 長解無憂
正度三有 獨降衆魔) 
202 There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest. 
203 (15.7) jighacchāparamā rogā saṅkhāraparamā dukhā
etaṃ ñatvā yathābhūtaṃ nibbāṇaparamaṃ sukhaṃ. 
 
203 Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness. 
204 (15.8) ārogyaparamā lābhā santuṭṭhiparamaṃ dhanaṃ
vissāsaparamā ñātī nibbāṇaparamaṃ sukhaṃ. 
 
204 Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness. 
205 (15.9) pavivekarasaṃ pītvā rasaṃ upasamassa ca
niddaro hoti nippāpo dhammapītirasaṃ pibaṃ. 
 
205 He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law. 
206 (15.10) sāhu dassanamariyānaṃ sannivāso sadā sukho
adassanena bālānaṃ niccameva sukhī siyā. 
(2) 見聖人快 得依附快
得離愚人 (3) 爲善獨快
(守正道快 工説法快
(4) 與世無諍 戒具常快) 
206 The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy. 
207 (15.11) bālasaṅgatacārīhi dīghamaddhāna socati
dukkho bālehi saṃvāso amitteneva sabbadā
dhīro ca sukhasaṃvāso ñātīnaṃ’va samāgamo. 
依賢居快
(5) 如親親會 
207 He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk. 
208 (15.12) tasmā hi,
dhīrañ ca paññañ ca bahussutañ ca
dhorayhasīlaṃ vatavantamāriyaṃ
taṃ tādisaṃ sappurisaṃ sumedhaṃ
bhajetha nakkhattapathaṃ’va candimā. 
近仁智者 多聞高遠
((6) 壽命鮮少 而棄世多
學當取要 (7) 令至老安
(8) 諸欲得甘露 棄欲滅諦快
(9) 欲度生死苦 當服甘露味) 
208 Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars. 
paṇṇarasamo sukhavaggo. 
 
 
16. piyavaggo. 
(10) 好喜品法句經第二十四十有二章 (11) 好喜品者。禁人多喜能不貪欲則無憂患 
Chapter XVI: Pleasure 
209 (16.1) ayoge yuñjamattānaṃ yogasmiñca ayojayaṃ
atthaṃ hitvā piyaggāhī pihetattānuyoginaṃ. 
(12) 違道則自順 順道則自違
(13) 捨義取所好 是爲順愛欲 
209 He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation. 
210 (16.2) mā piyehi samāgañchī appiyehi kudācanaṃ
piyānaṃ adassanaṃ dukkhaṃ appiyānañca dassanaṃ. 
(14) 不當趣所愛 亦莫有不愛
(15) 愛之不見憂 不愛見亦憂 
210 Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant. 
211 (16.3) tasmā piyaṃ na kayirātha piyāpāyo hi pāpako
ganthā tesaṃ na vijjanti yesaṃ natthi piyāppiyaṃ. 
(16) 是以莫造愛 愛憎惡所由
(17) 已除縛結者 無愛無所憎 
211 Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters. 
212 (16.4) piyato jāyatī soko piyato jāyatī bhayaṃ
piyato vippamuttassa natthi soko kuto bhayaṃ. 
(18) 愛喜生憂 愛喜生畏
無所愛喜 (19) 何憂何畏 
212 From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear. 
213 (16.5) pemato jāyatī soko pemato jāyatī bhayaṃ
pemato vippamuttassa natthi soko kuto bhayaṃ. 
 
213 From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear. 
214 (16.6) ratiyā jāyatī soko ratiyā jāyatī bhayaṃ
ratiyā vippamuttassa natthi soko kuto bhayaṃ. 
好樂生憂 好樂生畏
(20) 無所好樂 何憂何畏 
214 From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear. 
215 (16.7) kāmato jāyatī soko kāmato jāyatī bhayaṃ
kāmato vippamuttassa natthi soko kuto bhayaṃ. 
 
215 From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear. 
216 (16.8) taṇhāya jāyatī soko taṇhāya jāyatī bhayaṃ
taṇhāya vippamuttassa natthi soko kuto bhayaṃ. 
貪欲生憂 (21) 貪欲生畏
解無貪欲 何憂何畏 
216 From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear. 
217 (16.9) sīladassanasampannaṃ dhammaṭṭhaṃ saccavedinaṃ
attano kamma kubbānaṃ taṃ jano kurute piyaṃ. 
(22) 貪法戒成 至誠知慚
行身近道 (23) 爲衆所愛 
217 He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear. 
218 (16.10) chandajāto anakkhāte manasā ca phuṭo siyā
kāmesu ca appaṭibaddhacitto uddhaṃ soto’ti vuccati. 
欲態不出 思正乃語
(24) 心無貪愛 必截流渡 
218 He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream). 
219 (16.11) cirappavāsiṃ purisaṃ dūrato sotthimāgataṃ
ñātimittā suhajjā ca abhinandanti āgataṃ. 
譬人久行 (25) 從遠吉還
親厚普安 歸來歡喜 
219 Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. 
220 (16.12) tatheva katapuññampi asmā lokā paraṃ gataṃ
puññāni patigaṇhanti piyaṃ ñātīva āgataṃ. 
(26) 好行福者 從此到彼
自受福祚 (27) 如親來喜
(近與不近 (568a1) 所住者異
近道昇天 不近墮獄) 
220 In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return. 
soḷasamo piyavaggo. 
 
 
17. kodhavaggo. 
(2) 忿怒品法句經第二十五二十有六章 (3) 忿怒品者。見瞋恚害寛弘慈柔天祐人愛 
Chapter XVII: Anger 
221 (17.1) kodhaṃ jahe vippajaheyya mānaṃ saññojanaṃ sabbam atikkameyya
taṃ nāmarūpasmiṃ asajjamānaṃ akiñcanaṃ nānupatanti dukkhā 
: 捨恚離慢 避諸愛會
不著名色 (27) 無爲滅苦 
221 Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own. 
222 (17.2) yo ve uppatitaṃ kodhaṃ rathaṃ bhantaṃ va dhāraye
tam ahaṃ sārathiṃ brūmi rasmiggāho itaro jano. 
((4) 忿怒不見法 忿怒不知道
(5) 能除忿怒者 福喜常隨身
(6) 貪婬不見法 愚癡意亦然
(7) 除婬去癡者 其福第一尊)
(8) 恚能自制 如止奔車
是爲善御 (9) 棄冥入明 
222 He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins. 
223 (17.3) akkodhena jine kodhaṃ asādhuṃ sādhunā jine
jine kadariyaṃ dānena saccena alikavādinaṃ. 
忍辱勝恚 善勝不善
(10) 勝者能施 至誠勝欺 
223 Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth! 
224 (17.4) saccaṃ bhaṇe na kujjheyya dajjāppasmimpi yācito
etehi tīhi ṭhānehi gacche devāna santike. 
不欺不怒 (11) 意不多求
如是三事 死則上天 
224 Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods. 
225 (17.5) ahiṃsakā ye munayo niccaṃ kāyenasaṃvutā
te yanti accutaṃ ṭhānaṃ yattha gantvā na socare. 
(12) 常自攝身 慈心不殺
是生天上 (13) 到彼無憂 
225 The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more. 
226 (17.6) sadā jāgaramānānaṃ ahorattānusikkhinaṃ
nibbāṇaṃ adhimuttānaṃ atthaṃ gacchanti āsavā. 
意常覺寤 明慕勤學
(14) 漏盡意解 可致泥洹 
226 Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end. 
227 (17.7) porāṇametaṃ atula netaṃ ajjatanāmiva
nindanti tuṇhimāsīnaṃ nindanti bahubhāṇinaṃ
mitabhāṇimpi nindanti natthi loke anindito. 
人相謗毀 (15) 自古至今
既毀多言 又毀訥忍
(16) 亦毀中和 世無不毀 
227 This is an old saying, O Atula, this is not only of to-day: `They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.’ 
228 (17.8) na cāhu na ca bhavissati na cetarahi vijjati
ekantaṃ nindito poso ekantaṃ vā pasaṃsito. 
欲意非聖 (17) 不能制中
一毀一譽 但爲利名 
228 There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised. 
229 (17.9) yañce viññū pasaṃsanti anuvicca suve suve
acchiddavuttiṃ medhāviṃ paññāsīlasamāhitaṃ. 
(18) 明智所譽 唯稱是賢
慧人守戒 (19) 無所譏謗 
229 But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, 
230 (17.10) nekkhaṃ jambonadasseva ko taṃ ninditumarahati
devā’pi naṃ pasaṃsanti brahmunā’pi pasaṃsito. 
如羅漢淨 莫而誣謗
(20) 諸人咨嗟 梵釋所稱 
230 who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman. 
231 (17.11) kāyappakopaṃ rakkheyya kāyena saṃvuto siyā
kāyaduccaritaṃ hitvā kāyena sucaritaṃ care. 
常守愼身 (21) 以護瞋恚
除身惡行 進修徳行 
231 Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue! 
232 (17.12) vacīpakopaṃ rakkheyya vācāya saṃvuto siyā
vacīduccaritaṃ hitvā vācāya sucaritaṃ care. 
(22) 常守愼言 以護瞋恚
除口惡言 (23) 誦習法言 
232 Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue! 
233 (17.13) manopakopaṃ rakkheyya manasā saṃvuto siyā
manoduccaritaṃ hitvā manasā sucaritaṃ care. 
常守愼心 以護瞋恚
(24) 除心惡念 思惟念道 
233 Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind! 
234 (17.14) kāyena saṃvutā dhīrā atho vācāya saṃvutā
manasā saṃvutā dhīrā te ve suparisaṃvutā. 
節身愼言 (25) 守攝其心
捨恚行道 忍辱最強
(起而解怒 婬生自禁
(28) 捨不明健 斯皆得安
瞋斷臥安 (568b1) 恚滅婬憂
怒爲毒本 軟意梵志
(2) 言善得譽 斷爲無患
同志相近 (3) 詳爲作惡
後別餘恚 火自燒惱
(4) 不知慚愧 無戒有怒
爲怒所牽 (5) 不厭有務
有力近兵 無力近軟
(6) 夫忍爲上 宜常忍羸
擧衆輕之 (7) 有力者忍
夫忍爲上 宜常忍羸
(8) 自我與彼 大畏有三
如知彼作 (9) 宜滅己中
倶兩行義 我爲彼教
(10) 如知彼作 宜滅己中
苦智勝愚 (11) 麤言惡説
欲常勝者 於言宜默
(12) 夫爲惡者 怒有怒報
怒不報怒 (13) 勝彼鬪負) 
234 The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled. 
sattarasamo kodhavaggo. 
 
 
18. malavaggo. 
(14) 塵垢品法句經第二十六十有九章 (15) 塵垢品者。分別清濁學當潔白無行汚 (16) 辱 
Chapter XVIII: Impurity 
235 (18.1) paṇḍupalāso’va dāni’si yamapurisā’pi ca taṃ upaṭṭhitā
uyyogamukhe ca tiṭṭhasi patheyyampi ca te na vijjati. 
 
235 Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey. 
236 (18.2) so karohi dīpamattano khippa vāyama paṇḍito bhava
niddhantamalo anaṅgaṇo dibbaṃ ariyabhūmimehisi. 
 
236 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya). 
237 (18.3) upanītavayo ca dāni’si sampayāto’si yamassa santike
vāso’pi cate tthi antarā pātheyyampi ca te na vijjati. 
(17) 生無善行 死墮惡道
住疾無間 (18) 到無資用 
237 Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey. 
238 (18.4) so karohi dīpamattano khippa vāyama paṇḍito bhava
niddhantamalo anaṅgaṇo na puna jātijaraṃ upehisi. 
當求智慧 以然意定
(19) 去垢勿汚 可離苦形 
238 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay. 
239 (18.5) anupubbena medhāvī thokathokaṃ khaṇe khaṇe
kammāro rajatasseva niddhame malamattano. 
慧人以漸 (20) 安徐稍進
洗除心垢 如工錬金 
239 Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time. 
240 (18.6) ayasā’va malaṃ samuṭṭhitaṃ taduṭṭhāya tameva khādati
evaṃ atidhonacārinaṃ sakakammāni nayanti duggatiṃ. 
(21) 惡生於心 還自壞形
如鐵生垢 (22) 反食其身 
240 As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor’s own works lead him to the evil path. 
241 (18.7) asajjhāyamalā mantā anuṭṭhānamalā gharā
malaṃ vaṇṇassa kosajjaṃ pamādo rakkhato malaṃ. 
(23) 不誦爲言垢 不勤爲家垢
(24) 不嚴爲色垢 放逸爲事垢 
241 The taint of prayers is non-repetition; the taint of houses, non- repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness. 
242 (18.8) malitthiyā duccaritaṃ maccheraṃ dadato malaṃ
malā ve pāpakā dhammā asmiṃ loke paramhi ca. 
(25) 慳爲惠施垢 不善爲行垢
(26) 今世亦後世 惡法爲常垢 
242 Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next. 
243 (18.9) tato malā malataraṃ avijjā paramaṃ malaṃ
etaṃ malaṃ pahatvāna nimmalā hotha bhikkhavo. 
(27) 垢中之垢 莫甚於癡
學當捨惡 (28) 比丘無垢 
243 But there is a taint worse than all taints,--ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless! 
244 (18.10) sujīvaṃ ahirikena kākasūrena dhaṃsinā
pakkhandinā pagabbhena saṃkiliṭṭhena jīvitaṃ. 
苟生無恥 如鳥長喙
(29) 強顏耐辱 名曰穢生 
244 Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow. 
245 (18.11) hirimatā ca dujjīvaṃ niccaṃ sucigavesinā
alīnenāpagabbhena suddhājīvena passatā. 
廉恥雖苦 (568c1) 義取清白
避辱不妄 名曰潔生 
245 But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent. 
246 (18.12) yo pāṇamatipāteti musāvādaṃ ca bhāsati
loke adinnaṃ ādiyati paradāraṃ ca gacchati. 
(2) 愚人好殺 言無誠實
不與而取 (3) 好犯人婦 
246 He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man’s wife; 
247 (18.13) surāmerayapānaṃ ca yo naro anuyuñjati
idheva poso lokasmiṃ mūlaṃ khaṇati attano. 
逞心犯戒 迷惑於酒
(4) 斯人世世 自掘身本 
247 And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root. 
248 (18.14) evambho purisa jānāhi pāpadhammā asaññatā
mā taṃ lobho adhammo ca ciraṃ dukkhāya randhayuṃ. 
人如覺是 (5) 不當念惡
愚近非法 久自燒沒 
248 O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time! 
249 (18.15) dadāti ve yathā saddhaṃ yathā pasādanaṃ jano
tattha ve maṅku yo hoti paresaṃ pānabhojane
na so divā vā rattiṃ vā samādhiṃ adhigacchati. 
(6) 若信布施 欲揚名譽
會人虚飾 (7) 非入淨定 
249 The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night. 
250 (18.16) yassa cetaṃ samucchannaṃ mūlaghaccaṃ samūhataṃ
sa ve divā vā rattiṃ vā samādhiṃ adhigacchati. 
一切斷欲 截意根原
(8) 晝夜守一 必入定意
(著垢爲塵 (9) 從染塵漏
不染不行 淨而離愚
(10) 見彼自侵 常内自省
行漏自欺 (11) 漏盡無垢) 
250 He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night. 
251 (18.17) natthi rāgasamo aggi natthi dosasamo gaho
natthi mohasamaṃ jālaṃ natthi taṇhāsamā nadī. 
 
251 There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed. 
252 (18.18) sudassaṃ vajjamaññesaṃ attano pana duddasaṃ
paresaṃ hi so vajjāni opuṇāti yathā bhūsaṃ
attano pana chādeti kaliṃ’va kitavā saṭho. 
 
252 The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour’s faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler. 
253 (18.19) paravajjānupassissa niccaṃ ujjhānasaññino
āsavā tassa vaḍḍhanti ārā so āsavakkhayā. 
(12) 火莫熱於婬 捷莫疾於怒
(13) 網莫密於癡 愛流駛乎河
(14) 虚空無轍迹 沙門無外意
(15) 衆人盡樂惡 唯佛淨無穢 
253 If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions. 
254 (18.20) ākāse padaṃ natthi samaṇo natthi bāhire
papañcābhiratā pajā nippapañcā tathāgatā. 
(16) 虚空無轍迹 沙門無外意
(17) 世間皆無常 佛無我所有 
254 There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity. 
255 (18.21) ākāse padaṃ natthi samaṇo natthi bāhire
saṅkhārā sassatā natthi natthi buddhānaṃ iñjitaṃ. 
(16) 虚空無轍迹 沙門無外意
(17) 世間皆無常 佛無我所有 
255 There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken. 
malavaggo aṭṭhārasamo. 
 
 
19. dhammaṭṭhavaggo. 
(18) 奉持品法句經第二十七十有七章 (19) 奉持品者。解説道義法貴徳行不用貪侈 
Chapter XIX: The Just 
256 (19.1) na tena hoti dhammaṭṭho yenatthaṃ sahasā naye
yo ca atthaṃ anatthañca ubho niccheyya paṇḍito. 
(20) 好經道者 不競於利
有利無利 (21) 無欲不惑 
256 See next 
257 (19.2) asāhasena dhammena samena nayatī pare
dhammassa gutto medhāvī dhammaṭṭho’ti pavuccati. 
常愍好學 正心以行
(22) 擁懷寶慧 是謂爲道 
257 A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just. 
258 (19.3) na tena paṇḍito hoti yāvatā bahu bhāsati
khemī averī abhayo paṇḍito’ti pavuccati. 
所謂智者 (23) 不必辯言
無恐無懼 守善爲智 
258 A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned. 
259 (19.4) na tāvatā dhammadharā yāvatā bahu bhāsati
yo ca appampi sutvāna dhammaṃ kāyena passati
sa ve dhammadharo hoti yo dhammaṃ nappamajjati. 
(24) 奉持法者 不以多言
雖素少聞 (25) 身依法行
守道不忌 可謂奉法 
259 A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law. 
260 (19.5) na tena thero hoti yenassa palitaṃ siro
paripakko vayo tassa moghajiṇṇo’ti vuccati. 
(26) 所謂老者 不必年耆
形熟髮白 (27) 惷愚而已 
260 A man is not an elder because his head is grey; his age may be ripe, but he is called `Old-in-vain.’ 
261 (19.6) yamhi saccaṃ ca dhammo ca ahiṃsā saṃyamo damo
sa ve vantamalo dhīro thero iti pavuccati. 
謂懷諦法 順調慈仁
(28) 明遠清潔 是爲長老 
261 He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder. 
262 (19.7) na vākkaraṇamattena vaṇṇapokkharatāya vā
sādhurūpo naro hoti issukī maccharī saṭho. 
所謂端政 (569a1) 非色如花
慳嫉虚飾 言行有違 
262 An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion. 
263 (19.8) yassa ce taṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ
sa vantadoso medhāvī sādhurūpo’ti vuccati. 
(2) 謂能捨惡 根原已斷
慧而無恚 (3) 是謂端政 
263 He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable. 
264 (19.9) na muṇḍakena samaṇo abbato alikaṃ bhaṇaṃ
icchālobhasamāpanno samaṇo kiṃ bhavissati. 
所謂沙門 非必除髮
(4) 妄語貪取 有欲如凡 
264 Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness? 
265 (19.10) yo ca sameti pāpāni aṇuṃ thūlāni sabbaso
samitattā hi pāpānaṃ samaṇo’ti pavuccati. 
謂能止惡 (5) 恢廓弘道
息心滅意 是爲沙門 
265 He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil. 
266 (19.11) na tena bhikkhū hoti yāvatā bhikkhate pare
vissaṃ dhammaṃ samādāya bhikkhu hoti na tāvatā. 
(6) 所謂比丘 非時乞食
邪行婬彼 (7) 稱名而已 
266 A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs. 
267 (19.12) yo’dha puññca pāpañca bāhetvā brahmacariyavā
saṅkhāya loke carati sa ce bhikkhū’ti vuccati. 
謂捨罪福 淨修梵行
(8) 慧能破惡 是爲比丘 
267 He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu. 
268 (19.13) na monena muni hoti mūḷharūpo aviddasu
yo ca tulaṃ’va paggayha varamādāya paṇḍito. 
所謂仁明 (9) 非口不言
用心不淨 外順而已 
268 See next 
269 (19.14) pāpāni parivajjeti sa manī tena so muni
yo munāti ubho loke muni tena pavuccati. 
(10) 謂心無爲 内行清虚
此彼寂滅 (11) 是爲仁明 
269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni. 
270 (19.15) na tena ariyo hoti yena pāṇāni hiṃsati
ahiṃsā sabbapāṇānaṃ ariyo’ti pavuccati. 
所謂有道 非救一物
(12) 普濟天下 無害爲道 
270 A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya. 
271 (19.16) na sīlabbatamattena bāhusaccena vā pana
atha vā samādhilābhena vivicca sayanena vā. 
戒衆不言 (13) 我行多誠
得定意者 要由閉損 
271 See next 
272 (19.17) phusāmi nekkhammasukhaṃ aputhujjanasevitaṃ
bhikkhu vissāsamāpādi appatto āsavakkhayaṃ. 
(14) 意解求安 莫習凡人
使結未盡 (15) 莫能得脱 
272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires. 
dhammaṭṭhavaggo ekūnavīsatimo. 
 
 
20. maggavaggo. 
(16) 道行品法句經第二十八二十有八章 (17) 道行品者。旨説大要度脱之道此爲極妙 
Chapter XX: The Way 
273 (20.1) maggānaṭṭhaṅgiko seṭṭho saccānaṃ caturo padā
virāgo seṭṭho dhammānaṃ divipadānaṃ ca cakkhumā. 
(18) 八直最上道 四諦爲法迹
(19) 不婬行之尊 施燈必得眼 
273 The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see. 
274 (20.2) eso’va maggo natthañño dassanassa visuddhiyā
etaṃ hi tumhe paṭipajjatha mārassetaṃ pamohanaṃ. 
(20) 是道無復畏 見淨乃度世
(21) 此能壞魔兵 力行滅邪苦 
274 This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter). 
275 (20.3) etaṃ hi tumhe paṭipannā dukkhassantaṃ karissatha
akkhāto ve mayā maggo aññāya sallasatthanaṃ. 
: (24) 吾語汝法 愛箭爲射
宜以自勗 (25) 受如來言 
275 If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh). 
276 (20.4) tumhehi kiccaṃ ātappaṃ akkhātāro tathāgatā
paṭipannā pamokkhanti jhāyino mārabandhanā. 
(22) 我已開正道 爲大現異明
(23) 已聞當自行 行乃解邪縛 
276 You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara. 
277 (20.5) sabbe saṅkhārā aniccā’ti yadā paññāya passati
atha nibbindati dukkhe esa maggo visuddhiyā. 
569a24-27, 569b20-21 ::: (24) 生死非常苦 能觀見爲慧
(25) 欲離一切苦 行道一切除
((26) 生死非常空 能觀見爲慧
(27) 欲離一切苦 但當勤行道)
(20) 知衆行空 是爲慧見
罷厭世苦 (21) 從是道除 
277 `All created things perish,’ he who knows and sees this becomes passive in pain; this is the way to purity. 
278 (20.6) sabbe saṅkhārā dukkhā’ti yadā paññāya passati
atha nibbindati dukkhe esa maggo visuddhiyā. 
: 知衆行苦 是爲慧見
(22) 罷厭世苦 從是道除 
278 `All created things are grief and pain,’ he who knows and sees this becomes passive in pain; this is the way that leads to purity. 
279 (20.7) sabbe dhammā anattā’ti yadā paññāya passati
atha nibbindati dukkhe esa maggo visuddhiyā. 
: 衆行非身 (23) 是爲慧見
罷厭世苦 從是道除 
279 `All forms are unreal,’ he who knows and sees this becomes passive in pain; this is the way that leads to purity. 
280 (20.8) uṭṭhānakālamhi anuṭṭhahāno
yuvā balī ālasiyaṃ upeto
saṃsannasaṅkappamano kusīto
paññāya maggaṃ alaso na vindati. 
(28) 起時當即起 莫如愚覆淵
(569b1) 與墮與瞻聚 計罷不進道
((2) 念應念則正 念不應則邪
(3) 慧而不起邪 思正道乃成) 
280 He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge. 
281 (20.9) vācānurakkhī manasā susaṃvuto
kāyena ca akusalaṃ na kayirā
ete tayo kammapathe visodhaye
ārādhaye maggaṃ isippaveditaṃ. 
(4) 愼言守意念 身不善不行
(5) 如是三行除 佛説是得道 
281 Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise. 
282 (20.10) yogā ve jāti bhūri ayogā bhūrisaṅkhayo
etaṃ dvedhā pathaṃ ñatvā bhavāya vibhavāya ca
tathattānaṃ niveseyya yathā bhūri pavaḍḍhati. 
 
282 Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow. 
283 (20.11) vanaṃ chindatha mā rukkhaṃ vanato jāyatī bhayaṃ
chetvā vanañca vanathañca nibbanā hotha bhikkhavo. 
569b6-7, 571b22-23 ::: (6) 斷樹無伐本 根在猶復生
(7) 除根乃無樹 比丘得泥洹
(22) 伐樹忽休 樹生諸惡
斷樹盡株 (23) 比丘滅度 
283 Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free! 
284 (20.12) yāvaṃ vanatho na chijjati anumatto’pi narassa nārisu
paṭibaddhamano’va tāva so vaccho khīrapako’va mātari. 
569b8-13, 571b23-24 ::: (8) 不能斷樹 親戚相戀
貪意自縛 (9) 如犢慕乳
(能斷意本 生死無彊
(10) 是爲近道 疾得泥洹
貪婬致老 (11) 瞋恚致病
愚癡致死 除三得道
(12) 釋前解後 脱中度彼
一切念滅 (13) 無復老死)
夫不伐樹 少多餘親
(24) 心繋於此 如犢求母 
284 So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother. 
285 (20.13) ucchinda sinehamattano kumudaṃ sāradikaṃ’va pāṇinā
santimaggameva brūhaya nibbāṇaṃ sugatena desitaṃ. 
 
285 Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha). 
286 (20.14) idha vassaṃ vasissāmi idha hemanta gimbhisu
iti bālo vicinteti antarāyaṃ na bujjhati. 
: (25) 暑當止此 寒當止此
(26) 愚多務慮 莫知來變 
286 `Here I shall dwell in the rain, here in winter and summer,’ thus the fool meditates, and does not think of his death. 
287 (20.15) taṃ puttapasusammattaṃ byāsattamanasaṃ naraṃ
suttaṃ gāmaṃ mahogho’va maccu ādāya gacchati. 
人營妻子 不觀病法
(14) 死命卒至 如水湍驟 
287 Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village. 
288 (20.16) na santi puttā tāṇāya na pitā napi bandhavā
antakenādhipannassa natthi ñātisu tāṇatā. 
父子不救 (15) 餘親何望
命盡怙親 如盲守燈 
288 Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized. 
289 (20.17) etamatthavasaṃ ñatvā paṇḍito sīlasaṃvuto
nibbāṇagamanaṃ maggaṃ khippameva visodhaye

̌ 
(16) 慧解是意 可修經戒
勤行度世 (17) 一切除苦
(遠離諸淵 如風却雲
(18) 已滅思想 是爲知見
智爲世長 (19) 惔樂無爲
知受正教 生死得盡
(26) 吾爲都以滅 往來生死盡
(27) 非一情以解 所演爲道眼
(28) 駛流澍于海 潘水漾疾滿
(29) 故爲智者説 可趣服甘露
(569c1) 前未聞法輪 轉爲哀衆生
(2) 於是奉事者 禮之度三有
(3) 三念可念善 三亦難不善
(4) 從念而有行 滅之爲正斷
(5) 三定爲轉念 棄猗行無量
(6) 得三三窟除 解結可應念
(7) 知以戒禁惡 思惟慧樂念
(8) 已知世成敗 息意一切解) 
289 A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana. 
maggavaggo vīsatimo. 
 
 
21. pakiṇṇakavaggo. 
(9) 廣衍品法句經第二十九十有四章 (10) 廣衍品者。言凡善惡積小致大證應章句 
Chapter XXI: Miscellaneous 
290 (21.1) mattāsukhapariccāgā passe ce vipulaṃ sukhaṃ
caje mattāsukhaṃ dhīro sampassaṃ vipulaṃ sukhaṃ. 
(11) 施安雖小 其報彌大
慧從小施 (12) 受見景福 
290 If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great. 
291 (21.2) paradukkhūpadānena attano sukhamicchati
verasaṃsaggasaṃsaṭṭho verā so na parimuccati. 
施勞於人 而欲望祐
(13) 殃咎歸身 自遘廣怨 
291 He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred. 
292 (21.3) yaṃ hi kiccaṃ tadapaviddhaṃ akiccaṃ pana kayirati
unnalānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā. 
已爲多事 (14) 非事亦造
伎樂放逸 惡習日増 
292 What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing. 
293 (21.4) yesañca susamāraddhā niccaṃ kāyagatā sati
akiccaṃ te na sevanti kicce sātaccakārino
satānaṃ sampajānānaṃ atthaṃ gacchanti āsavā. 
(15) 精進惟行 習是捨非
修身自覺 (16) 是爲正習
(既自解慧 又多學問
(17) 漸進普廣 油酥投水
自無慧意 (18) 不好學問
凝縮狹小 酪酥投水) 
293 But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end. 
294 (21.5) mātaraṃ pitaraṃ hantvā rājāno dve ca khattiye
raṭṭhaṃ sānucaraṃ hantvā anīgho yāti brāhmaṇo. 
 
294 A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects. 
295 (21.6) mātaraṃ pitaraṃ hantvā rājāno dve ca sottiye
veyyagghapañcamaṃ hantvā anīgho yāti brāhmaṇo. 
 
295 A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides. 
296 (21.7) suppabuddhaṃ pabujjhanti sadā gotamasāvakā
yesaṃ divā ca ratto ca niccaṃ buddhagatā sati. 
爲佛弟子 常寤自覺
(21) 晝夜念佛 惟法思衆 
296 The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha. 
297 (21.8) suppabuddhaṃ pabujjhanti sadā gotamasāvakā
yesaṃ divā ca ratto ca niccaṃ dhammagatā sati. 
 
297 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law. 
298 (21.9) suppabuddhaṃ pabujjhanti sadā gotamasāvakā
yesaṃ divā ca ratto ca niccaṃ saṅghagatā sati. 
 
298 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church. 
299 (21.10) suppabuddhaṃ pabujjhanti sadā gotamasāvakā
yesaṃ divā ca ratto ca niccaṃ kāyagatā sati. 
爲佛弟子 (22) 當寤自覺
日暮思禪 樂觀一心
((23) 人當有念意 毎食知自少
(24) 則是痛欲薄 節消而保壽) 
299 The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body. 
300 (21.11) suppabuddhaṃ pabujjhanti sadā gotamasāvakā
yesaṃ divā ca ratto ca ahiṃsāya rato mano. 
 
300 The disciples of Gotama are always well awake, and their mind day and night always delights in compassion. 
301 (21.12) suppabuddhaṃ pabujjhanti sadā gotamasāvakā
yesaṃ divā ca ratto ca bhāvanāya rato mano. 
 
301 The disciples of Gotama are always well awake, and their mind day and night always delights in meditation. 
302 (21.13) duppabbajjaṃ durabhiramaṃ durāvāsā gharā dukhā
dukkhosamānasaṃvāso dukkhānupatitaddhagu
tasmā na caddhagu siyā dukkhānupatito siyā. 
(25) 學難捨罪難 居在家亦難
(26) 會止同利難 難難無過有 
302 It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain. 
303 (21.14) saddho sīlena sampanno yasobhogasamappito
yaṃ yaṃ padesaṃ bhajati tattha tattheva pūjito. 
(570a1) 有信則戒成 從戒多致寶
(2) 亦從得諧偶 在所見供養 
303 Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected. 
304 (21.15) dūre santo pakāsanti himavanto’va pabbato
asantettha na dissanti rattiṃ khittā yathā sarā. 
: (19) 近道名顯 如高山雪
遠道闇昧 (20) 如夜發箭 
304 Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night. 
305 (21.16) ekāsanaṃ ekaseyyaṃ eko caramatandito
eko damayamattānaṃ vanante ramito siyā. 
(3) 一坐一處臥 一行無放恣
(4) 守一以正身 心樂居樹間 
305 He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest. 
ekavīsatimo pakiṇṇakavaggo. 
 
 
22. nirayavaggo 
(5) 地獄品法句經第三十十有六章 (6) 地獄品者。道泥梨事作惡受惡罪牽不置 
Chapter XXII: The Downward Course 
306 (22.1) abhūtavādī nirayaṃ upeti yo cāpi katvā na karomīti cāha
ubho’pi te pecca samā bhavanti nihīnakammā manujā parattha. 
(7) 妄語地獄近 作之言不作
(8) 二罪後倶受 是行自牽往 
306 He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world. 
307 (22.2) kāsāvakaṇṭhā bahavo pāpadhammā asaññatā
pāpā pāpehi kammehi nirayaṃ te upapajjare. 
570a9-10, 572b13-14 ::: (9) 法衣在其身 爲惡不自禁
(10) 苟沒惡行者 終則墮地獄
袈裟披肩 爲惡不損
(14) 惡惡行者 斯墮惡道 
307 Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell. 
308 (22.3) seyye ayoguḷo bhutto tatto aggisikhūpamo
yañce bhūñjeyya dussīlo raṭṭhapiṇḍaṃ asaññato. 
(11) 無戒受供養 理豈不自損
(12) 死噉燒鐵丸 然熱劇火炭 
308 Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land. 
309 (22.4) cattāri ṭhānāni naro pamatto
āpajjati paradārūpasevī
apuññalābhaṃ na nikāmaseyyaṃ
nindaṃ tatiyaṃ nirayaṃ catutthaṃ. 
(13) 放逸有四事 好犯他人婦
(14) 臥險非福利 毀三淫泆四 
309 Four things does a wreckless man gain who covets his neighbour’s wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell. 
310 (22.5) apuññalābho ca gatī ca pāpikā
bhītassa bhītāya ratī ca thokikā
rājā ca daṇḍaṃ garukaṃ paṇeti
tasmā naro paradāraṃ na seve. 
(15) 不福利墮惡 畏惡畏樂寡
(16) 王法重罰加 身死入地獄 
310 There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour’s wife. 
311 (22.6) kuso yathā duggahito hatthamevānukantati
sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhati. 
(17) 譬如拔菅草 執緩則傷手
(18) 學戒不禁制 獄録乃自賊 
311 As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell. 
312 (22.7) yaṃ kiñci sithilaṃ kammaṃ saṃkiliṭṭhaṃ ca yaṃ vataṃ
saṅkassaraṃ brahmacariyaṃ na taṃ hoti mahapphalaṃ. 
(19) 人行爲慢惰 不能除衆勞
(20) 梵行有玷缺 終不受大福 
312 An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward. 
313 (22.8) kayirā ce kayirāthenaṃ daḷhamenaṃ parakkame
saṭhilo hi paribbājo bhiyyo ākirate rajaṃ. 
(21) 常行所當行 自持必令強
(22) 遠離諸外道 莫習爲塵垢 
313 If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely. 
314 (22.9) akataṃ dukkataṃ seyyo pacchā tapati dukkataṃ
kataṃ ca sukataṃ seyyo yaṃ katvā nānutappati. 
(23) 爲所不當爲 然後致欝毒
(24) 行善常吉順 所適無悔恡
((25) 其於衆惡行 欲作若已作
(26) 是苦不可解 罪近難得避
(27) 妄證求敗 行已不正
怨譖良人 (28) 以抂治士
罪縛斯人 自投于坑) 
314 An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent. 
315 (22.10) nagaraṃ yathā paccantaṃ guttaṃ santarabāhiraṃ
evaṃ gopetha attānaṃ khaṇo vo mā upaccagā
khaṇātītā hi socanti nirayamhi samappitā. 
(570b1) 如備邊城 中外牢固
自守其心 (2) 非法不生
行缺致憂 令墮地獄 
315 Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell. 
316 (22.11) alajjitāye lajjanti lajjitāye na lajjare
micchādiṭṭhisamādānā sattā gacchanti duggatiṃ. 
(3) 可羞不羞 非羞反羞
生爲邪見 (4) 死墮地獄 
316 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, embracing false doctrines enter the evil path. 
317 (22.12) abhaye bhayadassino bhaye cābhayadassino
micchādiṭṭhisamādānā sattā gacchanti duggatiṃ. 
可畏不畏 非畏反畏
(5) 信向邪見 死墮地獄 
317 They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path. 
318 (22.13) avajje vajjamatino vajje cāvajjadassino
micchādiṭṭhisamādānā sattā gacchanti duggatiṃ. 
可避不避 (6) 可就不就
翫習邪見 死墮地獄 
318 They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path. 
319 (22.14) vajjaṃ ca vajjato ñatvā avajjaṃ ca avajjato
sammādiṭṭhisamādānā sattā gacchanti suggatiṃ. 
(7) 可近則近 可遠則遠
恒守正見 (8) 死墮善道 
319 They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path. 
nirayavaggo dvāvīsatimo. 
 
 
23. nāgavaggo. 
(9) 象喩品法句經第三十一十有八章 (10) 象喩品者。教人正身爲善得善福報快焉 
Chapter XXIII: The Elephant 
320 (23.1) ahaṃ nāgo’va saṅgāme cāpāto patitaṃ saraṃ
ativākyaṃ titikkhissaṃ dussīlo hi bahujjano. 
(11) 我如象鬪 不恐中箭
常以誠信 (12) 度無戒人 
320 Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured. 
321 (23.2) dantaṃ nayanti samitiṃ dantaṃ rājā’bhirūhati
danto seṭṭho manussesu yo’tivākyaṃ titikkhati. 
譬象調正 可中王乘
(13) 調爲尊人 乃受誠信 
321 They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse. 
322 (23.3) varamassatarā dantā ājānīyā ca sindhavā
kuñjarā ca mahānāgā attadanto tato varaṃ. 
雖爲常調 (14) 如彼新馳
亦最善象 不如自調 
322 Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still. 
323 (23.4) na hi etehi yānehi gaccheyya agataṃ disaṃ
yathāttanā sudantena danto dantena gacchati. 
(15) 彼不能適 人所不至
唯自調者 (16) 能到調方 
323 For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self. 
324 (23.5) dhanapālako nāma kuñjaro kaṭukappabhedano dunnivārayo
baddho kabalaṃ na bhuñjati sumarati nāgavanassa kuñjaro. 
(17) 如象名財守 猛害難禁制
(18) 繋絆不與食 而猶暴逸象 
324 The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove. 
325 (23.6) middhī yadā hoti mahagghaso ca niddāyitā samparivattasāyī
mahāvarāho’va nivāpapuṭṭho punappunaṃ gabbhamupeti mando. 
(19) 沒在惡行者 恒以貪自繋
(20) 其象不知厭 故數入胞胎 
325 If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again. 
326 (23.7) idaṃ pure cittamacāri cārikaṃ
yenicchakaṃ yatthakāmaṃ yathāsukhaṃ
tadajjahaṃ niggahessāmi yoniso
hatthippabhinnaṃ viya aṅkusaggaho. 
(21) 本意爲純行 及常行所安
(22) 悉捨降伏結 如鉤制象調 
326 This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant. 
327 (23.8) appamādaratā hotha sacittamanurakkhatha
duggā uddharathattānaṃ paṅke sanno’va kuñjaro. 
(23) 樂道不放逸 能常自護心
(24) 是爲拔身苦 如象出于塪 
327 Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud. 
328 (23.9) sace labhetha nipakaṃ sahāyaṃ
saddhiṃ caraṃ sādhu vihāri dhīraṃ
abhibhuyya sabbāni parissayāni
careyya tenattamano satīmā. 
(25) 若得賢能伴 倶行行善悍
(26) 能伏諸所聞 至到不失意 
328 If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate. 
329 (23.10) no ce labhetha nipakaṃ sahāyaṃ
saddhiṃ caraṃ sādhu vihāri dhīraṃ
rājā’va raṭṭhaṃ vijitaṃ pahāya
eko care mātaṅgaraññe’va nāgo. 
(27) 不得賢能伴 倶行行惡悍
(28) 廣斷王邑里 寧獨不爲惡 
329 If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,--like an elephant in the forest. 
330 (23.11) ekassa caritaṃ seyyo
natthi bāle sahāyatā
eko care na ca pāpāni kayirā
appossukko mātaṅgaraññe’va nāgo. 
(570c1) 寧獨行爲善 不與愚爲侶
(2) 獨而不爲惡 如象驚自護 
330 It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest. 
331 (23.12) atthamhi jātamhi sukhā sahāyā
tuṭṭhī sukhā yā itarītarena
puññaṃ sukhaṃ jīvitasaṅkhayamhi
sabbassa dukkhassa sukhaṃ pahāṇaṃ. 
(3) 生而有利安 伴軟和爲安
(4) 命盡爲福安 衆惡不犯安 
331 If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant. 
332 (23.13) sukhā matteyyatā loke atho petteyyatā sukhā
sukhā sāmaññatā loke atho brahmaññatā sukhā. 
(5) 人家有母樂 有父斯亦樂
(6) 世有沙門樂 天下有道樂 
332 Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana. 
333 (23.14) sukhaṃ yāva jarā sīlaṃ sukhā saddhā patiṭṭhitā
sukho paññāya paṭilābho pāpānaṃ akaraṇaṃ sukhaṃ. 
(7) 持戒終老安 信正所正善
(8) 智慧最安身 不犯惡最安 
333 Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins. 
nāgavaggo tevīsatimo. 
 
 
24. taṇhāvaggo. 
(15) 愛欲品法句經第三十二三十有二章 (16) 愛欲品者。賤婬恩愛世人爲此盛生災害 
Chapter XXIV: Thirst 
334 (24.1) manujassa pamattacārino taṇhā vaḍḍhati māluvā viya
so palavati hurāhuraṃ phalamicchaṃ’va vanasmiṃ vānaro. 
(17) 心放在婬行 欲愛増枝條
(18) 分布生熾盛 超躍貪果猴 
334 The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest. 
335 (24.2) yā esā sahatī jammī taṇhā loke visattikā
sokā tassa pavaḍḍhanti abhivaṭṭhaṃ’va bīraṇaṃ. 
(19) 以爲愛忍苦 貪欲著世間
(20) 憂患日夜長 莚如蔓草生 
335 Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass. 
336 (24.3) yo ce taṃ sahatī jammiṃ taṇhaṃ loke duraccayaṃ
sokā tamhā papatanti udabindū’va pokkharā. 
(21) 人爲恩愛惑 不能捨情欲
(22) 如是憂愛多 潺潺盈于池
((23) 夫所以憂悲 世間苦非一
(24) 但爲縁愛有 離愛則無憂
(25) 己意安棄憂 無愛何有世
(26) 不憂不染求 不愛焉得安
(27) 有憂以死時 爲致親屬多
(28) 渉憂之長塗 愛苦常墮危) 
336 He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf. 
337 (24.4) taṃ vo vadāmi bhaddaṃ vo yāvantettha samāgatā
taṇhāya mūlaṃ khaṇatha usīrattho’ bīraṇaṃ
mā vo nalaṃ’va soto’va māro bhañji punappunaṃ. 
(571a1) 爲道行者 不與欲會
先誅愛本 (2) 無所植根
勿如刈葦 令心復生 
337 This salutary word I tell you, `Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet- scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.’ 
338 (24.5) yathāpi mūle anupaddave daḷhe
chinno’pi rukkho punareva rūhati
evampi taṇhānusaye anūhate
nibbatti dukkhamidaṃ punappunaṃ. 
(3) 如樹根深固 雖截猶復生
(4) 愛意不盡除 輒當還受苦 
338 As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again. 
339 (24.6) yassa chattiṃsati sotā manāpassavanā bhūsā
vāhā vahanti duddiṭṭhiṃ saṅkappā rāganissitā. 
(7) 貪意爲常流 習與憍慢并
(8) 思想猗婬欲 自覆無所見 
339 He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion. 
340 (24.7) savanti sabbadhi sotā latā ubbhijja tiṭṭhati
tañca disvā lataṃ jātaṃ mūlaṃ paññāya chindatha. 
(9) 一切意流衍 愛結如葛藤
(10) 唯慧分別見 能斷意根原 
340 The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge. 
341 (24.8) saritāni sinehitāni ca somanassāni bhavanti jantuno
te sātasitā sukhesino te ve jāti jarūpagā narā. 
(11) 夫從愛潤澤 思想爲滋蔓
(12) 愛欲深無底 老死是用増
((13) 所生枝不絶 但用食貪欲
(14) 養怨益丘塜 愚人常汲汲) 
341 A creature’s pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay. 
342 (24.9) tasiṇāya purakkhatā pajā parisappanti saso’va bādhito
saṃyojanasaṅgasattā dukkhamupenti punappunaṃ cirāya. 
 
342 Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again. 
343 (24.10) tasiṇāya purakkhatā pajā parisappanti saso’va bādhito
tasmā tasiṇaṃ vinodaya bhikkhu ākaṅkhī virāgamattano. 
 
343 Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself. 
344 (24.11) yo nibbanatho+ vanādhimutto vanamutto vanameva dhāvati
taṃ puggalametha passatha mutto bandhanameva dhāvati. 
: (5) 猨猴得離樹 得脱復趣樹
(6) 衆人亦如是 出獄復入獄 
344 He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage. 
345 (24.12) na taṃ daḷhaṃ bandhanamāhu dhīrā
yadāyasaṃ dārujaṃ babbajañca
sārattarattā maṇikuṇḍalesu
puttesu dāresu ca yā apekhā. 
(15) 雖獄有鉤鍱 慧人不謂牢
(16) 愚見妻子息 染著愛甚牢 
345 Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife. 
346 (24.13) etaṃ daḷhaṃ bandhanamāhu dhīrā
ohārinaṃ sithilaṃ duppamuñcaṃ
etampi chetvāna paribbajanti
anapekkhino kāmasukhaṃ pahāya. 
(17) 慧説愛爲獄 深固難得出
(18) 是故當斷棄 不視欲能安
((19) 見色心迷惑 不惟觀無常
(20) 愚以爲美善 安知其非眞) 
346 That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind. 
347 (24.14) ye rāgarattānupatanti sotaṃ
sayaṃ kataṃ makkaṭako’va jālaṃ
etampi chetvāna vajanti dhīrā
anapekkhino sabbadukkhaṃ pahāya. 
(21) 以婬樂自裹 譬如蠶作繭
(22) 智者能斷棄 不盻除衆苦 
347 Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind. 
348 (24.15) muñca pure muñca pacchato majjhe muñca bhavassa pāragū
sabbattha vimuttamānaso na puna jātijaraṃ upehisi. 
 
348 Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay. 
349 (24.16) vitakkapamathitassa jantuno tibbarāgassa subhānupassino
bhiyyo taṇhā pavaḍḍhati esa kho daḷhaṃ karoti bandhanaṃ. 
(23) 心念放逸者 見婬以爲淨
(24) 恩愛意盛増 從是造獄牢 
349 If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong. 
350 (24.17) vitakkupasame ca yo rato asubhaṃ bhāvayati sadā sato
esa kho vyantikāhiti esa checchati mārabandhanaṃ. 
(25) 覺意滅婬者 常念欲不淨
(26) 從是出邪獄 能斷老死患
((27) 以欲網自蔽 以愛蓋自覆
(28) 自恣縛於獄 如魚入笱口
(29) 爲老死所伺 若犢求母乳
(571b1) 離欲滅愛迹 出網無所弊) 
350 If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara. 
351 (24.18) niṭṭhaṃ gato asantāsī vītataṇho anaṅgaṇo
acchindi bhavasallāni antimo’yaṃ samussayo. 
: (18) 無欲無有畏 恬惔無憂患
(19) 欲除使結解 是爲長出淵 
351 He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body. 
352 (24.19) vītataṇho anādāno niruttipadakovido
akkharānaṃ sannipātaṃ jaññā pubbaparāni ca
sa ve antimasārīro mahāpañño mahāpuriso’ti vuccati. 
(2) 盡道除獄縛 一切此彼解
(3) 已得度邊行 是爲大智士
((4) 勿親遠法人 亦勿爲愛染
(5) 不斷三世者 會復墮邊行) 
352 He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man. 
353 (24.20) sabbābhibhū sabbavidū’hamasmi
sabbesu dhammesu anūpalitto
sabbañjaho taṇhakkhaye vimutto
sayaṃ abhiññāya kamuddiseyyaṃ. 
(6) 若覺一切法 能不著諸法
(7) 一切愛意解 是爲通聖意 
353 I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?’ 
354 (24.21) sabbadānaṃ dhammadānaṃ jināti
sabbaṃ rasaṃ dhammaraso jināti
sabbaṃ ratiṃ dhammaratī jināti
taṇhakkhayo sabbadukkhaṃ jināti. 
(8) 衆施經施勝 衆味道味勝
(9) 衆樂法樂勝 愛盡勝衆苦 
354 The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain. 
355 (24.22) hananti bhogā dummedhaṃ no ve pāragavesino
bhogataṇhāya dummedho hanti aññe’va attanā. 
(10) 愚以貪自縛 不求度彼岸
(11) 貪爲敗處故 害人亦自害 
355 Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy. 
356 (24.23) tiṇadosāni khettāni rāgadosā ayaṃ pajā
tasmā hi vītarāgesu dinnaṃ hoti mahapphalaṃ. 
(12) 愛欲意爲田 婬怨癡爲種
(13) 故施度世者 得福無有量
((16) 心可則爲欲 何必獨五欲
(17) 違可絶五欲 是乃爲勇士
(20) 欲我知汝本 意以思想生
(21) 我不思想汝 則汝而不有) 
356 The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward. 
357 (24.23) tiṇadosāni khettāni dosadosā ayaṃ pajā
tasmā hi vītadosesu dinnaṃ hoti mahapphalaṃ. 
 
357 The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward. 
358 (24.25) tiṇadosāni khettāni mohadosā ayaṃ pajā
tasmā hi vītamohesu dinnaṃ hoti mahapphalaṃ. 
 
358 The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward. 
359 (24.26) tiṇadosāni khettāni icchādosā ayaṃ pajā
tasmā hi vigaticchesu dinnaṃ hoti mahapphalaṃ. 
 
359 The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward. 
taṇhāvaggo catuvīsatimo. 
 
 
25. bhikkhuvaggo. 
(28) 沙門品法句經第三十四三十有二章 (29) 沙門品者。訓以法正弟子受行得道解 (572a1) 淨 
Chapter XXV: The Bhikshu (Mendicant) 
360 (25.1) cakkhunā saṃvaro sādhu sādhu sotena saṃvaro
ghāṇena saṃvaro sādhu sādhu jivhāya saṃvaro. 
(2) 端目耳鼻口 身意常守正
(3) 比丘行如是 可以免衆苦 
360 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 (25.2) kāyena saṃvaro sādhu sādhu vācāya saṃvaro
manasā saṃvaro sādhu sādhu sabbattha saṃvaro
sabbattha saṃvuto bhikkhu sabbadukkhā pamuccati. 
 
361 In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain. 
362 (25.3) hattha saññato pādasaññato
vācāya saññato saññatuttamo
ajjhattarato samāhito
eko santusito tamāhu bhikkhuṃ. 
(4) 手足莫妄犯 節言順所行
(5) 常内樂定意 守一行寂然 
362 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 solitary and content, him they call Bhikshu. 
363 (25.4) yo mukhasaññato bhikkhu mantabhāṇī anuddhato
atthaṃ dhammaṃ ca dīpeti madhuraṃ tassa bhāsitaṃ. 
(6) 學當守口 宥言安徐
法義爲定 (7) 言必柔軟 
363 The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet. 
364 (25.5) dhammārāmo dhammarato dhammaṃ anuvicintayaṃ
dhammaṃ anussaraṃ bhikkhu saddhammā na parihāyati. 
樂法欲法 思惟安法
(8) 比丘依法 正而不費 
364 He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law. 
365 (25.6) salābhaṃ nātimaññeyya nāññesaṃ pihayaṃ care
aññesaṃ pihayaṃ bhikkhu samādhiṃ nādhigacchati. 
學無求利 (9) 無愛他行
比丘好他 不得定意 
365 Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind. 
366 (25.7) appalābho’pi ce bhikkhu salābhaṃ nātimaññati
taṃ ve devā pasaṃsanti suddhājīviṃ atanditaṃ. 
(10) 比丘少取 以得無積
天人所譽 (11) 生淨無穢 
366 A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful. 
367 (25.8) sabbaso nāmarūpasmiṃ yassa natthi mamāyitaṃ
asatā ca na socati sa ve bhikkhū’ti vuccati. 
: 一切名色 (13) 非有莫惑
不近不憂 乃爲比丘 
367 He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu. 
368 (25.9) mettāvihārī yo bhikkhū pasanno buddhasāsane
adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ. 
比丘爲慈 愛敬佛教
(12) 深入止觀 滅行乃安 
368 The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness. 
369 (25.10) siñca bhikkhu imaṃ nāvaṃ sittā te lahumessati
chetvā rāgaṃ dosaṃ ca tato nibbāṇamehisi. 
(14) 比丘扈船 中虚則輕
除婬怒癡 (15) 是爲泥洹 
369 O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana. 
370 (25.11) pañca chinde pañca jahe pañca cuttari bhāvaye
pañcasaṅgātigo bhikkhu oghatiṇṇo’ti vuccati. 
捨五斷五 思惟五根
(16) 能分別五 乃渡河淵 
370 Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, `saved from the flood.’ 
371 (25.12) jhāya bhikkhu mā ca pāmado
mā te kāmaguṇe bhamassu cittaṃ
mā lohaguḷaṃ gilī pamatto
mā kandi dukkhamidanti ḍayhamāno. 
禪無放逸 (17) 莫爲欲亂
不呑洋銅 自惱燋形 
371 Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, `This is pain.’ 
372 (25.13) natthi jhānaṃ apaññassa paññā natthi ajhāyato
yamhi jhānaṃ ca paññā ca sa ve nibbāṇasantike. 
(18) 無禪不智 無智不禪
道從禪智 (19) 得至泥洹 
372 Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana. 
373 (25.14) suññāgāraṃ paviṭṭhassa santacittassa bhikkhuno
amānusī rati hoti sammā dhammaṃ vipassato. 
當學入空 靜居止意
(20) 樂獨屏處 一心觀法 
373 A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly. 
374 (25.15) yato yato sammasati khandhānaṃ udayabbayaṃ
labhati pītipāmojjaṃ amataṃ taṃ vijānataṃ. 
常制五陰 (21) 伏意如水
清淨和悦 爲甘露味 
374 As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana). 
375 (25.16) tatrāyamādi bhavati idha paññassa bhikkhuno
indriyagutti santuṭṭhī pātimokkhe ca saṃvaro. 
(22) 不受所有 爲慧比丘
攝根知足 (23) 戒律悉持
生當行淨 求善師友 
375 And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful. 
376 (25.17) mitte bhajassu kalyāṇe suddhājīve atandite
paṭisanthāravuttyassa ācārakusalo siyā
tato pāmojjabahulo dukkhassantaṃ karissasi. 
(24) 智者成人 度苦致喜 
376 Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering. 
377 (25.18) vassikā viya pupphāni maddavāni pamuñcati
evaṃ rāgaṃ ca dosaṃ ca vippamuñcetha bhikkhavo. 
如衞師華 (25) 熟如自墮
釋婬怒癡 生死自解 
377 As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus! 
378 (25.19) santakāyo santavāco santavā susamāhito
vantalokāmiso bhikkhu upasanto’ti vuccati. 
(26) 止身止言 心守玄默
比丘棄世 (27) 是爲受寂 
378 The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet. 
379 (25.20) attanā vodayattānaṃ paṭimāse’ttamattanā
so attagutto satimā sukhaṃ bhikkhu vihāhisi. 
當自勅身 内與心爭
(28) 護身念諦 比丘惟安 
379 Rouse thyself by thyself, examine thyself by thyself, thus self- protected and attentive wilt thou live happily, O Bhikshu! 
380 (25.21) attā hi attano nātho attā hi attano gati
tasmā saññamayattānaṃ assaṃ bhadraṃ’va vāṇijo. 
我自爲我 (29) 計無有我
故當損我 調乃爲賢 
380 For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse. 
381 (25.22) pāmojjabahulo bhikkhu pasanno buddhasāsane
adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ. 
(572b1) 喜在佛教 可以多喜
至到寂寞 (2) 行滅永安 
381 The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness. 
382 (25.23) yo have daharo bhikkhu yuñjati buddhasāsane
so imaṃ lokaṃ pabhāseti abbhā mutto’va candimā. 
572b2-18, 562c23 ::: 儻有少行 應佛教戒
(3) 此照世間 如日無曀
((4) 棄慢無餘憍 蓮華水生淨
(5) 學能捨此彼 知是勝於故
(6) 割愛無戀慕 不受如蓮華
(7) 比丘渡河流 勝欲明於故
(8) 截流自恃 逝心却欲
仁不割欲 (9) 一意猶走
爲之爲之 必強自制
(10) 捨家而懈 意猶復染
行懈緩者 (11) 勞意弗除
非淨梵行 焉致大寶
(12) 沙門何行 如意不禁
歩歩著粘 (13) 但隨思走
不調難誡 (15) 如風枯樹
作自爲身 曷不精進
(16) 息心非剔 慢訑無戒
捨貪思道 (17) 乃應息心
息心非剔 放逸無信
(18) 能滅衆苦 爲上沙門)
少莊捨家
(24) 盛修佛教 是炤世間 如月雲消 
382 He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds. 
bhikkhuvaggo pañcavīsatimo. 
 
 
26. brāhmaṇavaggo. 
(19) 梵志品法句經第三十五有四十章 (20) 梵志品者。言行清白理學無穢可稱道 (21) 士 
Chapter XXVI - The Brahmana (Arhat) 
383 (26.1) chinda sotaṃ parakkamma kāme panuda brāhmaṇa
saṅkhārānaṃ khayaṃ ñatvā akataññū’si brāhmaṇa.1  
(22) 截流而渡 無欲如梵
知行已盡 (23) 是謂梵志 
383 Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made. 
384 (26.2) yadā dvayesu dhammesū pāragū hoti brāhmaṇo
athassa sabbe saṃyogā atthaṃ gacchanti jānato. 
以無二法 清淨渡淵
(24) 諸欲結解 是謂梵志 
384 If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge. 
385 (26.3) yassa pāraṃ apāraṃ vā pārāpāraṃ na vijjati
vītaddaraṃ visaṃyuttaṃ tam ahaṃ brūmi brāhmaṇaṃ. 
適彼無彼 (25) 彼彼已空
捨離貪婬 是謂梵志 
385 He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana. 
386 (26.4) jhāyiṃ virajam āsīnaṃ katakiccaṃ anāsavaṃ
uttamatthaṃ anuppattaṃ tam ahaṃ brūmi brāhmaṇaṃ. 
(26) 思惟無垢 所行不漏
上求不起 (27) 是謂梵志 
386 He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana. 
387 (26.5) divā tapati ādicco rattiṃ ābhāti candimā
sannaddho khattiyo tapati jhāyī tapati brāhmaṇo
atha sabbamahorattiṃ buddho tapati tejasā. 
日照於晝 月照於夜
(28) 甲兵照軍 禪照道人
佛出天下 (29) 照一切冥
((572c1) 非剃爲沙門 稱吉爲梵志
(2) 謂能捨衆惡 是則爲道人) 
387 The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night. 
388 (26.6) bāhitapāpo’ti brāhmaṇo samacariyā samaṇo’ti vuccati
pabbājayaṃ attano malaṃ tasmā pabbajito’ti vuccati. 
(3) 出惡爲梵志 入正爲沙門
(4) 棄我衆穢行 是則爲捨家 
388 Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim). 
389 (26.7) na brāhmaṇassa pahareyya nāssa muñcetha brāhmaṇo
dhī brāhmaṇassa hantāraṃ tato dhī yassa muñcati. 
 
389 No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor! 
390 (26.8) na brāhmaṇass’etad akiñci seyyo
yadā nisedho manaso piyehi
yato yato hiṃsamano2 nivattati
tato tato sammatim eva dukkhaṃ. 
(5) 若猗於愛 心無所著
已捨已正 (6) 是滅衆苦 
390 It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease. 
391 (26.9) yassa kāyena vācāya manasā natthi dukkataṃ
saṃvutaṃ tīhi ṭhānehi tam ahaṃ brūmi brāhmaṇaṃ. 
身口與意 淨無過失
(7) 能捨三行 是謂梵志 
391 Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points. 
392 (26.10) yamhā dhammaṃ vijāneyya sammāsambuddhadesitaṃ
sakkaccaṃ taṃ namasseyya aggihuttaṃ’va brāhmaṇo. 
若心曉了 (8) 佛所説法
觀心自歸 淨於爲水 
392 After a man has once understood the law as taught by the Well- awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire. 
393 (26.11) na jaṭāhi na gottena jaccā hoti brāhmaṇo
yamhi saccañca dhammo ca so sucī so’va brāhmaṇo. 
(9) 非蔟結髮 名爲梵志
誠行法行 (10) 清白則賢 
393 A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana. 
394 (26.12) kiṃ te jaṭāhi dummedha kiṃ te ajinasāṭiyā
abbhantaraṃ te gahaṇaṃ bāhiraṃ parimajjasi. 
飾髮無慧 草衣何施
(11) 内不離著 外捨何益 
394 What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean. 
395 (26.13) paṃsukūladharaṃ jantūṃ kisaṃ dhamanisanthataṃ
ekaṃ vanasmiṃ jhāyantaṃ tam ahaṃ brūmi brāhmaṇaṃ. 
被服弊惡 (12) 躬承法行
閑居思惟 是謂梵志
((13) 佛不教彼 讃己自稱
如諦不妄 (14) 乃爲梵志) 
395 The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana. 
396 (26.14) na cāhaṃ brāhmaṇaṃ brūmi yonijaṃ mattisambhavaṃ
bhovādī nāma so hoti sace hoti sakiñcano
akiñcanaṃ anādānaṃ tam ahaṃ brūmi brāhmaṇaṃ. 
 
396 I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana. 
397 (26.15) sabbasaṃyojanaṃ chetvā yo ve na paritassati
saṅgātigaṃ vidaññuttaṃ tam ahaṃ brūmi brāhmaṇaṃ. 
絶諸可欲 不婬其志
(15) 委棄欲數 是謂梵志 
397 Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled. 
398 (26.16) chetvā naddhiṃ varattañca sandāmaṃ sahanukkamaṃ
ukkhittapalighaṃ buddhaṃ tam ahaṃ brūmi brāhmaṇaṃ. 
斷生死河 (16) 能忍起度
自覺出塹 是謂梵志 
398 Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened. 
399 (26.17) akkosaṃ vadhabandhaṃ ca aduṭṭho yo titikkhati
khantibalaṃ balānīkaṃ tamahaṃ brūmi brāhmaṇaṃ. 
(17) 見罵見撃 默受不怒
有忍辱力 (18) 是謂梵志 
399 Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army. 
400 (26.18) akkodhanaṃ vatavantaṃ sīlavantaṃ anussutaṃ
dantaṃ antimasārīraṃ tam ahaṃ brūmi brāhmaṇaṃ. 
若見侵欺 但念守戒
(19) 端身自調 是謂梵志 
400 Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body. 
401 (26.19) vāri pokkharapatte’va āraggeriva sāsapo
yo na lippati kāmesu tamahaṃ brūmi brāhmaṇaṃ. 
心棄惡法 (20) 如蛇脱皮
不爲欲汚 是謂梵志 
401 Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle. 
402 (26.20) yo dukkhassa pajānāti idheva khayamattano
pannabhāraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ. 
(21) 覺生爲苦 從是滅意
能下重擔 (22) 是謂梵志 
402 Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled. 
403 (26.21) gambhīrapaññaṃ medhāviṃ maggāmaggassa kovidaṃ
uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ. 
解微妙慧 辯道不道
(23) 體行上義 是謂梵志 
403 Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end. 
404 (26.22) asaṃsaṭṭhaṃ gahaṭṭhehi anāgārehi cūbhayaṃ
anokāsariṃ appicchaṃ tamahaṃ brūmi brāhmaṇaṃ. 
棄捐家居 (24) 無家之畏
少求寡欲 是謂梵志 
404 Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires. 
405 (26.23) nidhāya daṇḍaṃ bhūtesu tasesu thāvaresu ca
yo na hanti na ghāteti tamahaṃ brūmi brāhmaṇaṃ. 
(25) 棄放活生 無賊害心
無所嬈惱 (26) 是謂梵志 
405 Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter. 
406 (26.24) aviruddhaṃ viruddhesu attadaṇḍesu nibbutaṃ
sādānesu anādānaṃ tamahaṃ brūmi brāhmaṇaṃ. 
避爭不爭 犯而不愠
(27) 惡來善待 是謂梵志 
406 Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate. 
407 (26.25) yassa rāgo ca doso ca māno makkho ca pātito
sāsapo riva āraggā tam ahaṃ brūmi brāhmaṇaṃ. 
去婬怒癡 (28) 憍慢諸惡
如蛇脱皮 是謂梵志 
407 Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle. 
408 (26.26) akakkasaṃ viññapaniṃ giraṃ saccaṃ udīraye
yāya nābhisaje kañci tamahaṃ brūmi brāhmaṇaṃ. 
(29) 斷絶世事 口無麤言
八道審諦 (573a1) 是謂梵志 
408 Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one. 
409 (26.27) yo’dha dīghaṃ va rassaṃ vā aṇuṃ thūlaṃ subhāsubhaṃ
loke adinnaṃ nādiyati tamahaṃ brūmi brāhmaṇaṃ. 
所世惡法 修短巨細
(2) 無取無捨 是謂梵志 
409 Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad. 
410 (26.28) āsā yassa na vijjanti asmiṃ loke paramhi ca
nirāsayaṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ. 
今世行淨 (3) 後世無穢
無習無捨 是謂梵志 
410 Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled. 
411 (26.29) yassālayā na vijjanti aññāya akathaṃkathī
amatogadhaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ. 
(4) 棄身無猗 不誦異行
行甘露滅 (5) 是謂梵志 
411 Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal. 
412 (26.30) yo’dha puññca pāpañca ubho saṅgaṃ upaccagā
asokaṃ virajaṃ suddhaṃ tamahaṃ brūmi brāhmaṇaṃ. 
於罪與福 兩行永除
(6) 無憂無塵 是謂梵志 
412 Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity. 
413 (26.31) candaṃ’va vimalaṃ suddhaṃ vippasannamanāvilaṃ
nandībhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ. 
心喜無垢 (7) 如月盛滿
謗毀已除 是謂梵志 
413 Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. 
414 (26.32) yo imaṃ paḷipathaṃ duggaṃ saṃsāraṃ mohamaccagā
tiṇṇo pāragato jhāyī anejo akathaṃkatī
anupādāya nibbuto tamahaṃ brūmi brāhmaṇaṃ. 
(8) 見癡往來 墮塹受苦
欲單渡岸 (9) 不好他語
唯滅不起 是謂梵志 
414 Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content. 
415 (26.33) yo’dha kāme pahātvāna anāgāro paribbaje
kāmabhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ. 
 
415 Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct. 
416 (26.34) yo’dha taṇhaṃ pahātvāna anāgāro paribbaje
taṇhābhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ. 
(10) 已斷恩愛 離家無欲
愛有已盡 (11) 是謂梵志 
416 Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct. 
417 (26.35) hitvā mānusakaṃ yogaṃ dibbaṃ yogaṃ upaccagā
sabbayogavisaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ. 
離人聚處 不墮天聚
(12) 諸聚不歸 是謂梵志 
417 Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage. 
418 (26.36) hitvā ratiṃ ca aratiṃ ca sītibhūtaṃ nirūpadhiṃ
sabbalokābhibhuṃ vīraṃ tamahaṃ brūmi brāhmaṇaṃ. 
棄樂無樂 (13) 滅無熅燸
健違諸世 是謂梵志 
418 Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds. 
419 (26.37) cutiṃ yo’vedi sattānaṃ upapattiṃ ca sabbaso
asattaṃ sugataṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ. 
(14) 所生已訖 死無所趣
覺安無依 (15) 是謂梵志 
419 Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha). 
420 (26.38) yassa gatiṃ na jānanti devā gandhabbamānusā
khīṇāsavaṃ arahantaṃ tamahaṃ brūmi brāhmaṇaṃ. 
已度五道 莫知所墮
(16) 習盡無餘 是謂梵志 
420 Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable). 
421 (26.39) yassa pure ca pacchā ca majjhe ca natthi kiñcanaṃ
akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ. 
于前于後 (17) 乃中無有
無操無捨 是謂梵志 
421 Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world. 
422 (26.40) usabhaṃ pavaraṃ vīraṃ mahesiṃ vijitāvinaṃ
anejaṃ nhātakaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ. 
(18) 最雄最勇 能自解度
覺意不動 (19) 是謂梵志 
422 Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened. 
423 (26.41) pubbenivāsaṃ yo’vedī saggāpāyaṃ ca passati
atho jātikkhayaṃ patto abhiññāvosito muni
sabbavositavosānaṃ tamahaṃ brūmi brāhmaṇaṃ. 
自知宿命 本所更來
(20) 得要生盡 叡通道玄
明如能默 (21) 是謂梵志 
423 Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect. 
brāhmaṇavaggo chabbīsatimo. 
 
 
dhammapada pāḷi niṭṭhitā. 
 
 
                             
                             
                             
                   
                   
                   
                       
... (559a7) 無常品第一二十有一章 (8) 無常品者。寤欲昏亂。榮命難保。唯道是 (9) 眞
(10) 睡眠解寤 宜歡喜思
聽我所説 (11) 撰記佛言
所行非常 謂興衰法
(12) 夫生輙死 此滅爲樂
譬如陶家 (13) 埏埴作器
一切要壞 人命亦然
(14) 如河駛流 往而不返
人命如是 (15) 逝者不還
譬人操杖 行牧食牛
(16) 老死猶然 亦養命去
千百非一 (17) 族姓男女
貯聚財産 無不衰喪
(18) 生者日夜 命自攻削
壽之消盡 (19) 如水
常者皆盡 高者亦墮
(20) 合會有離 生者有死
衆生相剋 (21) 以喪其命
隨行所墮 自受殃福
(22) 老見苦痛 死則意去
樂家縛獄 (23) 貪世不斷
咄嗟老至 色變作耄
(24) 少時如意 老見蹈藉
雖壽百歳 (25) 亦死過去
爲老所厭 病條至際
(26) 是日已過 命則隨減
如少水魚 (27) 斯有何樂
老則色衰 所病自壞
(28) 形敗腐朽 命終自然
是身何用 (29) 恒漏臭處
爲病所困 有老死患
(559b1) 嗜欲自恣 非法是増
不見聞變 (2) 壽命無常
非有子恃 亦非父兄
(3) 爲死所迫 無親可怙
晝夜慢惰 (4) 老不止婬
有財不施 不受佛言(5) 有此四弊 爲自侵欺
(6) 非空非海中 非入山石間
(7) 無有地方所 脱之不受死
(8) 是務是吾作 當作令致是
(9) 人爲此擾 履踐老死憂
(10) 知此能自淨 如是見生盡
(11) 比丘厭魔兵 從生死得度  (12) 教學品法句經第二二十有九章 (13) 教學品者。導以所行。釋己愚闇得見 (14) 道明
(15) 咄哉何爲寐 螉螺蜯蠧類
(16) 隱弊以不淨 迷惑計爲身
(17) 焉有被斫創 心如嬰疾痛
(18) 遘于衆厄難 而反爲用眠
(19) 思而不放逸 爲仁學仁迹
(20) 從是無有憂 常念自滅意
(21) 正見學務増 是爲世間明
(22) 所生福千倍 終不墮惡道
(23) 莫學小道 以信邪見 莫習放蕩
(24) 令増欲意 善修法行 學誦莫犯
(25) 行道無憂 世世常安 慜學攝身
(26) 常愼思言 是到不死 行滅得安
(27) 非務勿學 是務宜行 已知可念
(28) 則漏得滅 見法利身 夫到善方
(29) 知利健行 是謂賢明 起覺義者
(559c1) 學滅以固 着滅自恣 損而不興
(2) 是向以強 是學得中 從是解義
(3) 宜憶念行 學先斷母 率君二臣
(4) 廢諸營從 是上道人 學無朋類
(5) 不得善友 寧獨守善 不與愚偕
(6) 樂戒學行 奚用伴爲 獨善無憂
(7) 如空野象 戒聞倶善 二者孰賢
(8) 方戒稱聞 宜諦學行 學先護戒
(9) 開閉必固 施而無受 仂行勿臥
(10) 若人壽百歳 邪學志不善
(11) 不如生一日 精進受正法
(12) 若人壽百歳 奉火修異術
(13) 不如須臾頃 事戒者福稱
(14) 能行説之可 不能勿空語
(15) 虚僞無誠信 智者所屏棄
(16) 學當先求解 觀察別是非
(17) 受諦應誨彼 慧然不復惑
(18) 被髮學邪道 草衣内貪濁
(19) 曚曚不識眞 如聾聽五音
(20) 學能捨三惡 以藥消衆毒
(21) 健夫度生死 如蛇脱故皮
(22) 學而多聞 持戒不失 兩世見譽
(23) 所願者得 學而寡聞 持戒不完
(24) 兩世受痛 喪其本願 夫學有二
(25) 常親多聞 安諦解義 雖困不邪
(560a1) 稊稗害禾 多欲妨學 耘除衆惡
(2) 成收必多 慮而後言 辭不強梁
(3) 法説義説 言而莫違 善學無犯
(4) 畏法曉忌 見微知者 誡無後患
(5) 遠捨罪福 務成梵行 終身自攝
(6) 是名善學  (7) 多聞品法句經第三十有九章 (8) 多聞品者。亦勸聞學積聞成聖。自致正 (9) 覺
(10) 多聞能持固 奉法爲垣墻
(11) 精進難踰毀 從是戒慧成
(12) 多聞令志明 已明智慧増
(13) 智則博解義 見義行法安
(14) 多聞能除憂 能以定爲歡
(15) 善説甘露法 自致得泥洹
(16) 聞爲知法律 解疑亦見正
(17) 從聞捨非法 行到不死處
(18) 爲能師現道 解疑令學明
(19) 亦興清淨本 能奉持法藏
(20) 能攝爲解義 解則義不穿
(21) 受法猗法者 從是疾得安
(22) 若多少有聞 自大以憍人
(23) 是如盲執燭 炤彼不自明
(24) 夫求爵位財 尊貴升天福
(25) 辯慧世間悍 斯聞爲第一
(26) 帝王聘禮聞 天上天亦然
(27) 聞爲第一藏 最富旅力強
(28) 智者爲聞屈 好道者亦樂
(29) 王者盡心事 雖釋梵亦然
(560b1) 仙人常敬聞 况貴巨富人
(2) 是以慧爲貴 可禮無過是
(3) 事日爲明故 事父爲恩故
(4) 事君以力故 聞故事道人
(5) 人爲命事醫 欲勝依豪強
(6) 法在智慧處 福行世世明
(7) 察友在爲謀 別伴在急時
(8) 觀妻在房樂 欲知智在説
(9) 聞爲今世利 妻子昆弟友
(10) 亦致後世福 積聞成聖智
(11) 是能散憂恚 亦除不祥衰
(12) 欲得安隱吉 當事多聞者
(13) 斫創無過憂 射箭無過愚
(14) 是壯莫能拔 唯從多聞除
(15) 盲從是得眼 闇者從得燭
(16) 亦導世間人 如目將無目
(17) 是故可捨癡 離慢豪富樂
(18) 務學事聞者 是名積聚徳  (19) 篤信品法句經第四十有八章 (20) 篤信品者。立道之根果。於因正見行不 (21) 回顧
(22) 信慚戒意財 是法雅士譽
(23) 斯道明智説 如是昇天世
(24) 愚不修天行 亦不譽布施
(25) 信施助善者 從是到彼安
(26) 信者眞人長 念法所住安
(27) 近者意得上 智壽壽中賢
(28) 信能得道 法致滅度 從聞得智
(29) 所到有明 信能度淵 攝爲船師
(560c1) 精進除苦 慧到彼岸 士有信行
(2) 爲聖所譽 樂無爲者 一切縛解
(3) 信之與戒 慧意能行 健夫度恚
(4) 從是脱淵 信使戒誠 亦受智慧
(5) 在在能行 處處見養 比方世利
(6) 慧信爲明 是財上寶 家産非常
(7) 欲見諸眞 樂聽講法 能捨慳垢
(8) 此之爲信 信能度河 其福難奪
(9) 能禁止盜 野沙門樂 無信不習
(10) 好剥正言 如拙取水 掘泉揚泥
(11) 賢夫習智 樂仰清流 如善取水
(12) 思令不擾 信不染他 唯賢與人
(13) 可好則學 非好則遠 信爲我輿
(14) 莫知斯載 如大象調 自調最勝
(15) 信財戒財 慚愧亦財 聞財施財
(16) 慧爲七財 從信守戒 常淨觀法
(17) 慧而利行 奉敬不忘 生有此財
(18) 不問男女 終以不貧 賢者識眞  (19) 戒愼品法句經第五十有六章 (20) 誡愼品者。授與善道禁制邪非。後無所 (21) 悔也
(22) 人而常清 奉律至終 淨修善行
(23) 如是戒成 慧人護戒 福致三寶
(24) 名聞得利 後上天樂 常見法處
(25) 護戒爲明 得成眞見 輩中吉祥
(26) 持戒者安 令身無惱 夜臥恬淡
(27) 寤則常歡 修戒布施 作福爲福
(28) 從是適彼 常到安處 何終爲善
(29) 何善安止 何爲人寶 何盜不取
(561a1) 戒終老安 戒善安止 慧爲人寶
(2) 福盜不取 比丘立戒 守攝諸根
(3) 食知自節 悟意令應 以戒降心
(4) 守意正定 内學正觀 無忘正智
(5) 明哲守戒 内思正智 行道如應
(6) 自清除苦 蠲除諸垢 盡慢勿生
(7) 終身求法 勿暫離聖 戒定慧解
(8) 是當善惟 都已離垢 無禍除有
(9) 着解則度 餘不復生 越諸魔界
(10) 如日清明 狂惑自恣 已常外避
(11) 戒定慧行 求滿勿離 持戒清淨
(12) 心不自恣 正智已解 不覩邪部
(13) 是往吉處 爲無上道 亦捨非道
(14) 離諸魔界  (15) 惟念品法句經第六十有二章 (16) 惟念品者。守微之始。内思安般必解道 (17) 紀
(18) 出息入息念 具滿諦思惟
(19) 從初竟通利 安如佛所説
(20) 是則炤世間 如雲解月現
(21) 起止學思惟 坐臥不廢忘
(22) 比丘立是念 前利後則勝
(23) 始得終必勝 逝不覩生死
(24) 若見身所住 六更以爲最
(25) 比丘常一心 便自知泥洹
(26) 已有是諸念 自身常建行
(27) 若其不如是 終不得意行
(28) 是隨本行者 如是度愛勞
(29) 若能悟意念 知解一心樂
(561b1) 應時等行法 是度老死惱
(2) 比丘悟意行 當令應是念
(3) 諸念生死棄 爲能作苦際
(4) 常當聽微妙 自覺悟其意
(5) 能覺者爲賢 終始無所會
(6) 以覺意能應 日夜務學行
(7) 當解甘露要 令諸漏得盡
(8) 夫人得善利 乃來自歸佛
(9) 是故當晝夜 常念佛法衆
(10) 己知自覺意 是爲佛弟子
(11) 常當晝夜念 佛與法及僧
(12) 念身念非常 念戒布施徳
(13) 空不願無相 晝夜當念是  (14) 慈仁品法句經第七十有八章 (15) 慈仁品者。是謂大人聖人所履徳普無 (16) 量
(17) 爲仁不殺 常能攝身 是處不死
(18) 所適無患 不殺爲仁 愼言守心
(19) 是處不死 所適無患 彼亂已整
(20) 守以慈仁 見怒能忍 是爲梵行
(21) 至誠安徐 口無麤言 不瞋彼所
(22) 是謂梵行 垂拱無爲 不害衆生
(23) 無所嬈惱 是應梵行 常以慈哀
(24) 淨如佛教 知足知止 是度生死
(25) 少欲好學 不惑於利 仁而不犯
(26) 世上所稱 仁壽無犯 不興變快
(27) 人爲諍擾 慧以嘿安 普憂賢友
(28) 哀加衆生 常行慈心 所適者安
(29) 仁儒不邪 安止無憂 上天衞之
(561c1) 智者樂慈 晝夜念慈 心無尅伐
(2) 不害衆生 是行無仇 不慈則殺
(3) 違戒言妄 過不與他 不觀衆生
(4) 酒致失志 爲放逸行 後墮惡道
(5) 無誠不眞 履仁行慈 博愛濟衆
(6) 有十一譽 福常隨身 臥安覺安
(7) 不見惡夢 天護人愛 不毒不兵
(8) 水火不喪 在所得利 死昇梵天
(9) 是爲十一 若念慈心 無量不廢
(10) 生死漸薄 得利度世 仁無亂志
(11) 慈最可行 愍傷衆生 此福無量
(12) 假令盡壽命 懃事天下人
(13) 象馬以祠天 不如行一慈  (14) 言語品法句經第八十有二章 (15) 言語品者。所以戒口發説談論當用道 (16) 理
(17) 惡言罵詈 憍陵蔑人 興起是行
(18) 疾怨滋生 遜言順辭 尊敬於人
(19) 棄結忍惡 疾怨自滅 夫士之生
(20) 斧在口中 所以斬身 由其惡言
(21) 諍爲少利 如掩失財 從彼致諍
(22) 令意向惡
(23) 譽惡惡所譽 是二倶爲惡
(24) 好以口儈鬪 是後皆無安
(25) 無道墮惡道 自増地獄苦
(26) 遠愚修忍意 念諦則無犯
(27) 從善得解脱 爲惡不得解
(28) 善解者爲賢 是爲脱惡惱
(29) 解自抱損意 不躁言得中
(562a1) 義説如法説 是言柔軟甘
(2) 是以言語者 必使己無患
(3) 亦不尅衆人 是爲能善言
(4) 言使投意可 亦令得歡喜
(5) 不使至惡意 出言衆悉可
(6) 至誠甘露説 如法而無過
(7) 諦如義如法 是爲近道立
(8) 説如佛言者 是吉得滅度
(9) 爲能作浩際 是謂言中上
...(566b13) 法句經卷上 (14) 法句經序 (15) 曇鉢偈者。衆經之要義。曇之言。法鉢者 (16) 句也。而法句經別有數部。有九百偈或七 (17) 百偈及五百偈。偈者結語。猶詩頌也。是 (18) 佛見事而作。非一時言。各有本末布在 (19) 諸經。佛一切智厥性大仁。愍傷天下出 (20) 興于世。開顯道義所以解人。凡十二部 (21) 經。總括其要別爲數部。四部阿含佛去 (22) 世後阿難所傳。卷無大小皆稱聞如是 (23) 處。佛所在究暢其説。是後五部沙門。各 (24) 自鈔衆經中四句六句之偈。比次其義條  (25) 別爲品。於十二部經靡不斟酌。無所 (26) 適名。故曰法句。諸經爲法言。法句者由 (27) 法言也。近世葛氏傳七百偈。偈義致深譯 (28) 人出之頗使其渾。惟佛難値其文難聞。 (29) 又諸佛興皆在天竺。天竺言語與漢異音 (566c1) 云。其書爲天書語爲天語。名物不同傳 (2) 實不易。唯昔藍調安侯世高都尉佛調。譯 (3) 梵爲秦。實得其體。斯已難繼。後之傳者 (4) 雖不能密。猶常貴其寶粗得大趣。始 (5) 者維祇難。出自天竺。以黄武三年來適 (6) 武昌。僕從受此五百偈本。請其同道竺將 (7) 焔爲譯。將焔雖善天竺語未備曉漢。其 (8) 所傳言或得梵語。或以義出音。迎質眞 (9) 樸初謙其爲辭不雅。維祇難曰。佛言。依 (10) 其義不用飾。取其法不以嚴。其傳經 (11) 者令易曉。勿失厥義。是則爲善。坐中咸 (12) 曰。老氏稱美言不信。信言不美。仲尼亦 (13) 云。書不盡言。言不盡意。明聖人意深 (14) 邃無極。今傳梵義實宜經達。是以自偈 (15) 受譯人口。因修本旨不加文飾。譯所不 (16) 解則闕不傳。故有脱失多不出者。然 (17) 此雖辭朴而旨深。文約而義博事鈎衆 (18) 經章有本句有義説。其在天竺始進業 (19) 者。不學法句謂之越叙。此乃始進者之 (20) 洪漸。深入者之奧藏也。可以啓曚辯惑誘 (21) 人自立。學之功微而所苞者廣。寔可謂 (22) 妙要也哉。昔傳此時。有所不解。會將  (23) 炎來。更從諮問受此偈輩。復得十三品。(24) 并校往古。有所増定。第其品目合爲一 (25) 部三十九篇。大凡偈七百五十二章。庶有 (26) 補益共廣問焉 (567a4) 法句經卷下 (5) 尊者法救撰 (6) 呉天竺沙門維祇難等譯
(571b25) 利養品法句經第三十三有二十章 (26) 利養品者。勵己防貪見徳思議不爲 (27) 穢生
(28) 芭蕉以實死 竹蘆實亦然
(29) 駏驉坐妊死 士以貪自喪
(571c1) 如是貪無利 當知從癡生
(2) 愚爲此害賢 首領分于地
(3) 天雨七寶 欲猶無厭 樂少苦多
(4) 覺者爲賢 雖有天欲 慧捨無貪
(5) 樂離恩愛 爲佛弟子 遠道順邪
(6) 貪養比丘 止有慳意 以供彼姓
(7) 勿猗此養 爲家捨罪 此非至意
(8) 用用何益 愚爲愚計 欲慢用増
(9) 異哉失利 泥洹不同 諦知是者
(10) 比丘佛子 不樂利養 閑居却意
(11) 自得不恃 不從他望 望彼比丘
(12) 不至正定 夫欲安命 息心自省
(13) 不知計數 衣服飮食 夫欲安命
(14) 息心自省 取得知足 守行一法
(15) 夫欲安命 息心自省 如鼠藏穴
(16) 潜隱習教 約利約耳 奉戒思惟
(17) 爲慧所稱 清吉勿怠 如有三明
(18) 解脱無漏 寡智鮮識 無所憶念
(19) 其於食飮 從人得利 而有惡法
(20) 從供養嫉 多結怨利 強服法衣
(21) 但望飮食 不奉佛教 當知是過
(22) 養爲大畏 寡取無憂 比丘釋心
(23) 非食命不濟 孰能不揣食
(24) 夫立食爲先 知是不宜嫉
(25) 嫉先創己 然後創人 撃人得撃
(26) 是不得除 寧噉燒石 呑飮洋銅
(27) 不以無戒 食人信施
(22) 泥洹品法句經第三十六三十有六章 (23) 泥洹品者。叙道大歸恬惔寂滅度生死 (24) 畏
(25) 忍爲最自守 泥洹佛稱上
(26) 捨家不犯戒 息心無所害
(27) 無病最利 知足最富 厚爲最友
(28) 泥洹最快 飢爲大病 行爲最苦
(29) 已諦知此 泥洹最樂 少往善道
(573b1) 趣惡道多 如諦知此 泥洹最安
(2) 從因生善 從因墮惡 由因泥洹
(3) 所縁亦然 麋鹿依野 鳥依虚空
(4) 法歸其報 眞人歸滅 始無如不
(5) 始不如無 是爲無得 亦無有思
(6) 心難見習可覩 覺欲者乃具見
(7) 無所樂爲苦際 在愛欲爲増痛
(8) 明不清淨能御 無所近爲苦際
(9) 見有見聞有聞 念有念識有識
(10) 覩無著亦無識 一切捨爲得際
(11) 除身想滅痛行 識已盡爲苦竟
(12) 猗則動虚則淨 動非近非有樂
(13) 樂無近爲得寂 寂已寂已往來
(14) 來往絶無生死 生死斷無此彼
(15) 此彼斷爲兩滅 滅無餘爲苦除」
(16) 比丘有世生 有有有作行
(17) 有無生無有 無作無所行
(18) 夫唯無念者 爲能得自致
(19) 無生無復有 無作無行處
(20) 生有作行者 是爲不得要
(21) 若已解不生 不有不作行
(22) 則生有得要 從生有已起
(23) 作行致死生 爲開爲法果
(24) 從食因縁有 從食致憂樂
(25) 而此要滅者 無復念行迹
(26) 諸苦法已盡 行滅湛然安
(27) 比丘吾已知 無復諸入地
(28) 無有虚空入 無諸入用入
(29) 無想不想入 無今世後世
(573c1) 亦無日月想 無往無所懸
(2) 我已無往反 不去而不來
(3) 不沒不復生 是際爲泥洹
(4) 如是像無像 苦樂爲以解
(5) 所見不復恐 無言言無疑
(6) 斷有之射箭 遘愚無所猗
(7) 是爲第一快 此道寂無上
(8) 受辱心如地 行忍如門閾
(9) 淨如水無垢 生盡無彼受
(10) 利勝不足恃 雖勝猶復苦
(11) 當自求去勝 已勝無所生
(12) 畢故不造新 厭胎無婬行
(13) 種燋不復生 意盡如火滅
(14) 胞胎爲穢海 何爲樂婬行
(15) 雖上有善處 皆莫如泥洹
(16) 悉知一切斷 不復著世間
(17) 都棄如滅度 衆道中斯勝
(18) 佛以現諦法 智勇能奉持
(19) 行淨無瑕穢 自知度世安
(20) 道務先遠欲 早服佛教戒
(21) 滅惡極惡際 易如鳥逝空
(22) 若已解法句 至心體道行
(23) 是度生死岸 苦盡而無患
(24) 道法無親疎 正不問羸強
(25) 要在無識想 結解爲清淨
(26) 上智饜腐身 危跪非實眞
(27) 苦多而樂少 九孔無一淨
(28) 慧以危貿安 棄猗脱衆難
(29) 形腐銷爲沫 慧見捨不貪
(574a1) 觀身爲苦器 生老病無痛
(2) 棄垢行清淨 可以獲大安
(3) 依慧以却邪 不受漏得盡
(4) 行淨致度世 天人莫不禮  (5) 生死品法句經第三十七十有八章 (6) 生死品者。説諸人魂靈亡神在隨行 (7) 轉生
(8) 命如菓待熟 常恐會零落
(9) 已生皆有苦 孰能致不死
(10) 從初樂恩愛 可婬入泡影
(11) 受形命如電 晝夜流難止
(12) 是身爲死物 精神無形法
(13) 假令死復生 罪福不敗亡
(14) 終始非一世 從癡愛久長
(15) 自此受苦樂 身死神不喪
(16) 身四大爲色 識四陰曰名
(17) 其情十八種 所縁起十二
(18) 神止凡九處 生死不斷滅
(19) 世間愚不聞 蔽闇無天眼
(20) 自塗以三垢 無目意妄見
(21) 謂死如生時 或謂死斷滅
(22) 識神造三界 善不善五處
(23) 陰行而默到 所往如響應
(24) 欲色不色有 一切因宿行
(25) 如種隨本像 自然報如意
(26) 神以身爲名 如火隨形字
(27) 著燭爲燭火 隨炭草糞薪
(28) 心法起則起 法滅而則滅
(29) 興衰如雨雹 轉轉不自識
(574b1) 識神走五道 無一處不更
(2) 捨身復受身 如輪轉著地
(3) 如人一身居 去其故室中
(4) 神以形爲廬 形壞神不亡
(5) 精神居形躯 猶雀藏器中
(6) 器破雀飛去 身壞神逝生
(7) 性癡淨常想 樂身想疑想
(8) 嫌望非上要 佛説是不明
(9) 一本二展轉 三垢五彌廣
(10) 諸海十三事 淵銷越度歡
(11) 三事斷絶時 知身無所直
(12) 命氣熅煖識 捨身而轉逝
(13) 當其死臥地 猶草無所知
(14) 觀其状如是 但幻而愚貪  (15) 道利品法句經第三十八十有九章 (16) 道利品者。君父師行開示善道率之以正
(17) 人知奉其上 君父師道士
(18) 信戒施聞慧 終吉所生安
(19) 宿命有福慶 生世爲人尊
(20) 以道安天下 奉法莫不從
(21) 王爲臣民長 常以慈愛下
(22) 身率以法戒 示之以休咎
(23) 處安不忘危 慮明福轉厚
(24) 福徳之反報 不問尊以卑
(25) 夫爲世間將 修正不阿抂
(26) 心調勝諸惡 如是爲法王
(27) 見正能施惠 仁愛好利人
(28) 既利以平均 如是衆附親
(29) 如牛厲渡水 導正從亦正
(574c1) 奉法心不邪 如是衆普安
(2) 勿妄嬈神象 以招苦痛患
(3) 惡意爲自煞 終不至善方
(4) 戒徳可恃怙 福報常隨己
(5) 見法爲人長 終遠三惡道
(6) 戒愼除苦畏 福徳三界尊
(7) 鬼龍邪毒害 不犯持戒人
(8) 無義不誠信 欺妄好鬪諍
(9) 當知遠離此 近愚興罪多
(10) 仁賢言誠信 多聞戒行具
(11) 當知親附此 近智誠善多
(12) 善言不守戒 志亂無善行
(13) 雖身處潜隱 是爲非學法
(14) 美説正爲上 法説爲第二
(15) 愛説可彼三 誠説不欺四
(16) 無便獲利刃 自以剋其身
(17) 愚學好妄説 行牽受幸戻
(18) 貪婬瞋恚癡 是三非善本
(19) 身以斯自害 報由癡愛生
(20) 有福爲天人 非法受惡形
(21) 聖人明獨見 常善承佛令
(22) 戒徳後世業 以作福追身
(23) 天人稱譽善 心正無不安
(24) 爲惡不念止 日縛不自悔
(25) 命逝如川流 是恐宜守戒
(26) 今我上體首 白生爲被盜
(27) 已有天使召 時正宜出家
(575a1) 佛尊過諸天 如來常現義
(2) 有梵志道士 來問何吉祥
(3) 於是佛愍傷 爲説眞有要
(4) 已信樂正法 是爲最吉祥
(5) 若不從天人 希望求僥倖
(6) 亦不祷祠神 是爲最吉祥
(7) 友賢擇善居 常先爲福徳
(8) 勅身從眞正 是爲最吉祥
(9) 去惡從就善 避酒知自節
(10) 不婬于女色 是爲最吉祥
(11) 多聞如戒行 法律精進學
(12) 修已無所爭 是爲最吉祥
(13) 居孝事父母 治家養妻子
(14) 不爲空之行 是爲最吉祥
(15) 不慢不自大 知足念反復
(16) 以時誦習經 是爲最吉祥
(17) 所聞常以忍 樂欲見沙門
(18) 毎講輒聽受 是爲最吉祥
(19) 持齋修梵行 常欲見賢聖
(20) 依附明智者 是爲最吉祥
(21) 以信有道徳 正意向無疑
(22) 欲脱三惡道 是爲最吉祥
(23) 等心行布施 奉諸得道者
(24) 亦敬諸天人 是爲最吉祥
(25) 常欲離貪欲 愚癡瞋恚意
(26) 能習誠道見 是爲最吉祥
(27) 若以棄非務 能勤修道用
(28) 常事於可事 是爲最吉祥
(29) 一切爲天下 建立大慈意
(575b1) 修仁安衆生 是爲最吉祥
(2) 欲求吉祥福 當信敬於佛
(3) 欲求吉祥福 當聞法句義
(4) 欲求吉祥福 當供養衆僧
(5) 戒具清淨者 是爲最吉祥
(6) 智者居世間 常習吉祥行
(7) 自致成慧見 是爲最吉祥
(8) 梵志聞佛教 心中大歡喜
(9) 即前禮佛足 歸命佛法衆
(10) 法句經卷下 
                       
 
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