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