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

 
人所誣咎 或縣官厄
(12) 財産耗盡 親戚離別 
139 Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures, 
140 (10.12) atha vāssa agārāni aggi ḍahati pāvako
kāyassa bhedā duppañño nirayaṃ so upapajjati. 
舍宅所有 (13) 災火焚燒
死入地獄 如是爲十 
140 Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell. 
141 (10.13) na naggacariyā na jaṭā na paṅkā nānāsakā thaṇḍilasāyikā vā
rājo ca jallaṃ ukkuṭikappadhānaṃ sodhenti maccaṃ avitiṇṇakaṅkhaṃ. 
(14) 雖倮剪髮 長服草衣
沐浴踞石 (15) 奈癡結何
(不伐殺燒 亦不求勝
(16) 人愛天下 所適無怨) 
141 Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires. 
142 (10.14) alaṅkato ce pi samaṃ careyya santo danto niyato brahmacārī
sabbesu bhūtesu nidhāya daṇḍaṃ so brāhmaṇo so samaṇo sa bhikkhu. 
: (20) 自嚴以修法 滅損受淨行
(21) 杖不加群生 是沙門道人 
142 He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu). 
143 (10.15) hirīnisedho puriso koci lokasmiṃ vijjati
yo nindaṃ apabodhati asso bhadro kasāmiva. 
世黨有人 (17) 能知慚愧
是名誘進 如策良馬 
143 Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip? 
144 (10.16) asso yathā bhadro kasāniviṭiṭho
ātāpino saṃvegino bhavātha
saddhāya sīlena ca vīriyena ca
samādhinā dhammavinicchayena ca
sampannavijjācaraṇā patissatā
pahassatha dukkhamidaṃ anappakaṃ. 
565b18-23, 570c9-10 ::: (18) 如策善馬 進道能遠
人有信戒 (19) 定意精進
受道慧成 便滅衆苦
((22) 無害於天下 終身不遇害
(23) 常慈於一切 孰能與爲怨)
(9) 如馬調軟 隨意所如
信戒精進 (10) 定法要具
明行成立 忍和意定
(11) 是斷諸苦 隨意所如 
144 Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful. 
145 (10.17) udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
dāruṃ namayanti tacchakā attānaṃ damayanti subbatā. 
 
145 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves. 
daṇḍavaggo dasamo. 
 
 
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