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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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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. 
 
 
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