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ā ī ū
ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.

Translator Chinese (A.D. 1018-1058)

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    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
Click to Expand/Collapse OptionColophon
Click to Expand/Collapse OptionAdditional verses not in the Pāli edition
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. 
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