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了參 法師 譯

敬法 法師 譯

英譯

001

(典故)

諸法意先導，意主意造作。若以染污意，或語或行業，是則苦隨彼，如輪隨獸足。

心是諸（名）法的前導者，心是主，諸（名）法唯心造。若人以邪惡之心言行，痛苦將跟隨著他，有如車輪跟隨拉車之牛的足蹄。

All mental phenomena are preceded by mind, Mind is their master, they are produced by mind. If somebody speaks or acts With a corrupted mind, Hence suffering follows him, Like the wheel the foot of the bearing animal.

002

(典故)

諸法意先導，意主意造作。若以清淨意，或語或行業，是則樂隨彼，如影不離形。

心是諸（名）法的前導者，心是主，諸（名）法唯心造。若人以清淨之心言行，快樂將跟隨著他，如影隨形。（註：名法是指五蘊中的受、想、行與識，心則是指識。）

All things are preceded by mind, Mind is their master, they are produced by mind. If somebody speaks or acts With a purified mind, Hence happiness follows him, Like never departing shadow.

003

004

(典故)

『彼罵我打我，敗我劫奪我』，若人懷此念，怨恨不能息。

『彼罵我打我，敗我劫奪我』，若人捨此念，怨恨自平息。

「他辱罵我，打我，擊敗我，掠奪我。」若人懷有是心，怨恨不得止息。

「他辱罵我，打我，擊敗我，掠奪我。」若人不懷是心，怨恨自然止息。

He abused me, he beat me, He defeated me, he robbed me. Those, who harbour such thoughts, Their hatred is not appeased.

He abused me, he beat me, He defeated me, he robbed me. Those, who do not harbour such thoughts, Their hatred is appeased.

005

(典故)

在於世界中，從非怨止怨，唯以忍止怨；此古（聖常）法。

在這世上，恨絕不能止恨，唯有慈愛方能止恨，這是永恆的真理。

Hatred is indeed never appeased by hatred here. It is appeased by non-hatred - this law is eternal.

006

彼人不了悟：『我等將毀滅』。若彼等如此，則諍論自息。

除了智者之外，他人皆不了解：「世人終須一死。」（由於無知，他們繼續爭論。）智者明了這點，因此一切爭論得以平息。（註：他人是指愚者。）

The others do not understand that we should restrain ourselves here. Those who understand that, therefore appease their quarrels.

007

008

唯求住淨樂，不攝護諸根，飲食不知量，懈惰不精進，彼實為魔服，如風吹弱樹。

願求非樂住，善攝護諸根，飲食知節量，具信又精進，魔不能勝彼，如風吹石山。

住於欲樂中的人，放縱六根（感官），食不知足，怠惰與不事精進，他肯定被魔王制伏，如強風吹倒弱樹一般。

住於觀照不淨法的人，防護六根（感官），知足於食，充滿信心與精進力，他肯定不會被魔王擊敗，如狂風搖不動岩嶽一般。（註：在此魔王是指煩惱魔。信心是指對佛法僧不動搖的信心，以及對業報的信心。）

The person, who lives contemplating pleasant things, who is not restrained in senses, Who does not know moderation in food, who is indolent and of poor effort, Mara will overcome him, as wind a weak tree.

The one, who does not live contemplating pleasant things, who is well restrained in senses, Who does know moderation in food, who is trusting and firm in effort, Mara will not overcome him, as wind a rocky mountain.

009

010

若人穿袈裟，不離諸垢穢，無誠實克己，不應著袈裟。

若人離諸垢，能善持戒律，克己與誠實，彼應著袈裟。

未脫離煩惱之污染，不自制與不真實的人，卻身披橘色袈裟，那是他所不配的。

已棄除煩惱之污染（1），戒行具足，具備自制與真實的人，真正配得上身披袈裟。 
（註1）即以四道智根除了諸煩惱。

Who is not rid of defilement, and will wear a yellow robe, Devoid of restraint and truth, he does not deserve a yellow robe.

And who would get rid of defilement, well settled in virtues, Endowed with restraint and truth, he deserves a yellow robe.

011

012

非真思真實，真實見非真，邪思惟境界，彼不達真實。

真實思真實，非真知非真，正思惟境界，彼能達真實。

把不真實的視為真實，把真實的視為不真實。持此邪思惟的人，不可能覺悟真實法。

視真實的為真實，視不真實的為不真實。持此正思惟的人，得以覺悟真實法。

Thinking to be essential, what is not, seeing no essence in what is essential, they, feeding on wrong thoughts, do not discover the essence.

Having known the essence as the essence, non-essential as non-essential, they, feeding on right thoughts, discover the essence.

013

014

如蓋屋不密，必為雨漏浸，如是不修心，貪欲必漏人。

如善密蓋屋，不為雨漏浸，如是善修心，貪欲不漏人。

雨可以滲透屋頂粗陋的房子，欲念亦可滲透尚未受到培育的心。

雨滲不透屋頂精良的房子，欲念亦滲不透已受到良好培育的心。（註：培育是指修習止禪與觀禪。）

As a poorly covered house is penetrated by a rain, thus an undeveloped mind is penetrated by passion.

As a well covered house is not penetrated by a rain, thus a well developed mind is not penetrated by passion.

015

現世此處悲，死後他處悲，作諸惡業者，兩處俱憂悲，見自惡業已，他悲他苦惱。

這一世他感到悲哀，來世他一樣感到悲哀，造惡者在今生與來世都感到悲哀。當憶及自己污穢的行為時，他感到悲哀與苦惱。

He grieves here, he grieves after death, in both states does the wrongdoer grieve. He grieves, he is vexed, having seen his own evil deeds.

016

(典故)

現世此處樂，死後他處樂，作諸善業者，兩處俱受樂，見自善業已，他樂他極樂。

這一世他感到喜悅，來世他一樣感到喜悅，行善者在今生與來世都感到喜悅。當憶及自己清淨的善業時，他感到喜悅，非常的喜悅。

He rejoices here, he rejoices after death, in both states does the well-doer rejoice. He rejoices, he is happy, having seen his own good deeds.

017

現世此處苦，死後他處苦，作諸惡業者，兩處俱受苦，（現）悲『我作惡』，墮惡趣更苦。

這一世他受苦，來世他一樣受苦，造惡者在今生與來世都受苦。想到「我造了惡業」時，他感到痛苦。再者，當投生至惡道時，他會遭受更多的痛苦。

He is tormented here, he is tormented after death, in both states is the wrongdoer tormented. He is tormented [by the thought] "I have done evil". He is tormented even more, having gone to a bad birth.

018

現世此處喜，死後他處喜，修諸福業者，兩處俱歡喜，（現）喜『我修福』，生善趣更喜。

這一世他快樂，來世他一樣快樂，行善者在今生與來世都快樂。想到「我造了善業」時，他感到歡喜。再者，當投生至善趣時，他更加快樂。

He is delighted here, he is delighted after death, in both states is the well-doer delighted. He is delighted [by the thought] "I have done good". He is delighted even more, having gone to a good birth.

019

020

(典故)

雖多誦經集，放逸而不行，如牧數他牛，自無沙門分。

雖誦經典少，能依教實行，具足正知識，除滅貪瞋癡，善淨解脫心，棄捨於世欲，此界或他界，彼得沙門分。

即使他背誦了許多經典，然而並不依法實行，這怠惰的人有如牧童在數別人的牛，沒得分享沙門生活的利益。

即使他只背誦了少許經典，然而真正依法實行，捨棄貪瞋痴，如實知見後得以令心解脫，不再執著於今生與來世，他得以分享沙門生活的利益。（註：沙門生活的利益是指道果。）

Even if he recites a lot of scriptures, but does not act accordingly, the negligent man. He is like a cowherd who counts others' cows. He does not share the [blessings of] monkshood.

Even if he recites a little of scriptures, but lives in truth according to the Dharma, having abandoned lust, hatred and delusion, has the right knowledge, with a well emancipated mind, is not attached to anything, either in this world, nor in the other one, he shares the [blessings of] monkshood.

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了參 法師 譯

敬法 法師 譯

英譯

021

022

023

無逸不死道，放逸趣死路。無逸者不死，放逸者如尸。

智者深知此，所行不放逸。不放逸得樂，喜悅於聖境。

智者常堅忍，勇猛修禪定。解脫得安隱，證無上涅槃。

不放逸是不死道，放逸是死路；不放逸者不死，放逸者有如早已死去。

明了這道理，不放逸的智者樂於精進、樂於聖界。

他持續地修禪（止觀），持恆者得以體驗解脫：至上的涅槃。（註：念有三種，即：與善心、果報心、唯作心相應的念，但絕不會有與不善心相應的念。不放逸即是指與善心相應的念心所。）

Conscientiousness is the state of deathlessness. Negligence is the state of death. The conscientious ones do not die. Those, who are negligent, are as if dead.

Having thus distinctively understood about conscientiousness, the wise ones rejoice in conscientiousness, delighting in the sphere of the Noble Ones.

Those meditating perseveringly, constantly with strong effort, those clever ones touch the Nirvana, the highest peace from bondage.

024

奮勉常正念，淨行能克己，如法而生活，無逸善名增。

若某人精進、有正念與身語意清淨、慎重行事、防護諸根、依法生活及不放逸，他的聲譽與幸福得以增長。

The good repute of someone, who is energetic, mindful, of pure deeds, acting considerately, self-controlled, living righteously and conscientious, increases.

025

(典故)

奮勉不放逸，克己自調御，智者自作洲，不為洪水沒。

通過不放逸、正念、戒律與防護諸根，智者使自己成為一座洪水無法淹沒的島嶼。

By exertion, conscientiousness, self-control and moderation, a wise should make an island, that a flood can not overwhelm.

026

027

暗鈍愚癡人，耽溺於放逸，智者不放逸，如富人護寶。

莫耽溺放逸。莫嗜愛欲樂。警覺修定者，始得大安樂。

愚者恣情放逸，智者則如守護珍寶一般，珍惜地守護著不放逸。

因此人們不應放逸，不應沉湎於欲樂，因為勤奮的人，通過禪修，即會得證至上樂。

The fools, the ignorant people give themselves up to negligence. And the wise one protects conscientiousness as the greatest treasure.

Don't pursue negligence or intimacy with pleasure delights. Conscientious practitioner of meditation obtains abundant happiness.

028

智者以無逸，除逸則無憂，聖賢登慧閣，觀愚者多憂，如登於高山，俯視地上物。

智者以不放逸去除放逸，登上智慧的高樓，已斷苦的他看著苦難的眾生，如智者立足於山頂，向下看著平原的愚人。

When the wise one expels negligence by conscientiousness, having climbed the stronghold of wisdom, without sorrow, such a clever one observes the sorrowing crowd as somebody standing on a mountain observes the foolish people on the ground.

029

放逸中無逸，如眾睡獨醒。智者如駿馳，駑駘所不及。

在眾放逸人中不放逸，在眾昏睡人中保持警覺，智者有如良馬迅速地前進，把疲憊的馬遠遠拋在後頭。

Conscientious amongst the negligent, watchful amongst the sleeping, the wise one advances like a swift horse, having left behind a weak one.

030

摩伽以無逸，得為諸天主。無逸人所讚，放逸為人訶。

由於不放逸，摩伽婆得以生為諸天神之王。精進永遠受到讚賞，懈怠永遠受到責備。（註：摩伽婆是摩卡羅村的青年，由於造路與清除平地，而得以投生為帝釋天王。）

By conscientiousness did Indra become the chief amongst the gods. Conscientiousness is praised, negligence is always censured.

031

樂不放逸比丘，或者懼見放逸，猶如猛火炎炎，燒去大結、小結。

樂於精進與視放逸為危害的比丘，有如火焰般前進，燒盡一切大小的束縛。

The monk, who is devoted to conscientiousness and who is fearful of negligence, advances like a fire, burning the fetters, small or big.

032

樂不放逸比丘，或者懼見放逸，彼已鄰近涅槃，必定不易墮落。

樂於不放逸而視放逸為危害的比丘，絕不會倒退，事實上他已非常接近涅槃。（註：不會倒退是指止觀禪修不會倒退。）

The monk, who is devoted to conscientiousness and who is fearful of negligence, unable to regress, he is just in the vicinity of the Nirvana.

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了參 法師 譯

敬法 法師 譯

英譯

033

034

輕動變易心，難護難制服，智者調直之，如匠搦箭直。

如魚離水棲，投於陸地上，以此戰慄心，擺脫魔境界。

心是飄浮不定的，難以控制，難以防護。智者訓練其心，使它正直，如矢師矯正箭一般。

如把水中魚取出投擲於地時，牠會跳躍不安；當把心帶離欲界以脫離魔界時，它亦跳躍不安。（註：魔界是指煩惱輪轉。）

The wavering, unsteady mind, hard to guard, difficult to restrain, the wise one straightens, like an arrow-maker an arrow.

Like a fish, thrown from all abodes on a dry ground this mind trembles in order to leave Mara's realm.

035

此心隨欲轉，輕躁難捉摸。善哉心調伏，心調得安樂。

心難以受到控制，它非常迅捷輕浮，隨著喜好飄蕩與停留。能訓練心是很好的，因為已受到訓練的心能帶來快樂。

Good is the taming of the mind, which is difficult to restrain, quick, jumping at whatever it desires. Restrained mind brings happiness.

036

此心隨欲轉，微妙極難見。智者防護心，心護得安樂。

心是非常難以察見的，它極度的微細，隨著喜好飄蕩與停留。且讓智者防護其心，因為受到防護的心能帶來快樂。

O Wise Ones, you should protect the mind, which is very difficult to see, very subtle and jumping at whatever it desires. Protected mind brings happiness.

037

(典故)

遠行與獨行，無形隱深窟。誰能調伏心，解脫魔羅縛。

心獨自四處飄蕩遠遊，它是無色的，住於心室。能制伏己心的人，得以解脫魔王的束縛。（註：心獨自飄蕩是指在同一個心識剎那裡，只能有一個心識生起。只有在前一個心識滅後，下一個心識才會生起。心是依靠位於心室裡的心所依處而生起的。）

Those, who can restrain the mind, which is going far, wandering alone, bodiless and living in the cave, those will be freed from the bond of Mara.

038

039

(典故)

心若不安定，又不了正法，信心不堅者，智慧不成就。

若得無漏心，亦無諸惑亂，超越善與惡，覺者無恐怖。

若某人的心不安定，對正法無知，信心動搖不定，其智慧決不會獲得圓滿。

若某人的心已無貪無瞋，若他已捨棄善惡兩者，如此警覺之人是沒有怖畏的。（註：已捨棄善惡即已成為阿羅漢。阿羅漢已根除了貪瞋痴，是不會再造業的，包括善惡兩者。他的一切身語意行為都只是唯作而已。）

The wisdom of a person, whose mind is unsteady, who does not understand the True Dharma and whose confidence is wavering will not become perfect.

There is no fear for a person, whose mind is free of passions and not perplexed, who has abandoned the idea of "good" and "bad" and who is watchful.

040

知身如陶器，住心似城廓，慧劍擊魔羅，守勝莫染著。

明了此身脆弱如瓶，他培育己心至固若城堡，再以智為武器向魔王奮戰。過後他繼續保護己心，毫不執著於勝利。（註：不執著於勝利是指不執著於所獲得的禪那，而繼續修觀直至證悟阿羅漢道智。）

Having understood this body to be like a jar, having established this mind like a city, attack Mara with the weapon of wisdom, you should protect the conquered territory and be without attachments.

041

此身實不久，當睡於地下，被棄無意識，無用如木屑。

噢，不久之後，這失去心識的身體將躺在大地，就像無用的木頭般被丟棄。

Alas! Before long will this body lay upon the ground, rejected, devoid of consciousness, like a worthless log.

042

仇敵害仇敵，怨家對怨家，若心向邪行，惡業最為大。

敵人可能傷害敵人，怨家可能傷害怨家；然而導向邪惡的心，卻會帶給自己更大的危害。

Whatever an enemy might do to an enemy, or a hater to a hated one, wrongly directed mind can do one even worse (evil).

043

（善）非父母作，亦非他眷屬，若心向正行，善業最為大。

不是母親，不是父親，也不是任何親戚，能比得上導向於善的心，可為自己帶來更大的幸福。

What a mother, father or even other relatives can not do, a well directed mind can do even far better than that.

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了參 法師 譯

敬法 法師 譯

英譯

044

045

誰征服地界，閻魔界天界，誰善說法句，如巧匠採花？

有學克地界，閻魔界天界，有學說法句，如巧匠採花。

誰能征服大地（即此身）、閻魔界（即四惡道）與人天界？誰能如熟練的花匠採花般，印證善說的真理之道？

聖學者將征服大地、閻魔界與人天界。聖學者能如熟練的花匠採花般，印證善說的真理之道？（註：學者是至少已證悟須陀洹道，但還未證得阿羅漢果的聖人。）

Who will investigate this earth and this Yama's world with its deities? Who will understand this well taught Dharma-verse, as a skilful person picks flowers?

A disciple will investigate the earth and this Yama's world with its deities. A disciple will understand this well taught Dharma-verse, as a skilful person picks flowers.

046

知此身如泡，覺悟是幻法，折魔羅花箭，越死王所見。

知道此身如水泡般無常，以及覺知它如海市蜃樓般毫無實質，他將切斷魔王之花，脫離死亡之王的視線。（註：魔王之花是指三種輪轉，即煩惱輪轉、業輪轉與果報輪轉。）

Having understood that this body is like foam, having realized its mirage-like nature, having cut off Mara's flower-tipped arrows, one should make himself invisible to the King of Death.

047

採集諸花已，其人心愛著，死神捉將去，如瀑流睡村。

採（欲樂之）花的人，心執著於欲樂，他被死亡帶走，如酣睡之村被洪水沖走。

The man who is only gathering flowers, with an attached mind, the death will carry away, like a great flood the sleeping village.

048

採集諸花已，其人心愛著，貪欲無厭足，實為死魔伏。

採（欲樂之）花的人，心執著於欲樂，他無法滿足己欲，只有被死魔征服。

The man who is only gathering flowers, with an attached mind, unsatisfied in sense pleasures, Death gets under control.

049

(典故)

牟尼人村落，譬如蜂採華，不壞色與香，但取其蜜去。

如蜜蜂採花粉時，不損傷花朵，亦不損傷其色及香味，只取其蜜，而後飛走。且讓聖者同樣（不損害到村民的信心及財富）地在村子裡活動。

Just like a bee leaves the flower, not hurting the color and smell, having taken its juice, so should a wise man walk through the village.

050

不觀他人過，不觀作不作，但觀自身行，作也與未作。

不應觀察他人的過失，或已做與未做的（善惡）事；應只省察自己已做與未做的事。

One should not look at others' wrong deeds, what the others have done or not. One should look only at what one oneself has and has not done.

051

052

猶如鮮妙花，色美而無香，如是說善語，彼不行無果。

猶如鮮妙花，色美而芳香，如是說善語，彼實行有果。

如美麗卻不香的花朵，不能為戴花者帶來香氣；同樣的，不依言實行之人的善語，亦是沒有結果的。

如美麗且香的花朵，能為戴花者帶來香氣；同樣的，依言實行之人的善語，（肯定）是有結果的。

Just like a beautiful flower, colorful but without smell, is a well said speech of somebody, who does not act accordingly.

Just like a beautiful flower, colorful and with smell, is a well said speech of somebody, who does act accordingly.

053

如從諸花聚，得造眾花鬘，如是生為人，當作諸善事。

如花匠能用群花製造許多花飾，還需生死的人亦可（依於信心慷慨地善用其財富）做許多善事。

Just as from the heap of flowers one can do a lot of garlands, so a born mortal should do a lot of meritorious deeds.

054

055

花香不逆風，栴檀多伽羅，末利香亦爾。德香逆風薰，彼正人之香，遍聞於諸方。

栴檀多伽羅，拔悉基青蓮，如是諸香中，戒香為最上。

花香不能逆風吹送，檀香木、多伽羅及茉莉之杳亦不能；只有具德者之香才能逆風吹送，具德者之香能吹送至一切方向。

有檀香木、多伽羅、蓮花及茉莉之香，然而，戒行之香遠勝一切香味。

The scent of flowers, sandal, tagara or jasmine does not go against the wind. The scent of true ones goes against the wind. The true person pervades all directions.

Sandal or tagara, lotus and jasmine, of these kinds of scent, the scent of the virtue is highest.

056

栴檀多伽羅，此等香甚微。持戒者最上，香薰諸天間。

多伽羅與檀香木之香是微不足道的，具德者之香才是最勝的，甚至能向上飄送至天界。

Very faint is this scent of tagara and sandal. Highest is the scent of a virtuous one; it blows even amongst the gods.

057

成就諸戒行，住於不放逸，正智解脫者，魔不知所趣。

魔王找不到戒行具足、精進，及以正智獲得解脫者所行之道。（註：阿羅漢已不會再生，魔王盡了全力也找不到阿羅漢死後去了那裡。）

Mara doesn't find the way of those endowed with virtue, living in conscientiousness and freed by the right knowledge.

058

059

猶如糞穢聚，棄著於大道，蓮華生其中，香潔而悅意。

如是糞穢等，盲昧凡夫中，正覺者弟子，以智慧光照。

如在大道旁的垃圾堆中，可能長著芳香的蓮花；在眾生雜堆中，亦可能出現佛弟子，其智慧的明亮，遠遠超越盲目的凡夫俗子。

Just as at the rubbish heap, thrown out by the big road, can grow a lotus, of pure smell and delightful,

Thus, amidst the dust-like beings, amongst ignorant ordinary people, The disciple of the truly and completely Awakened One magnificently shines with wisdom.

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英譯

060

不眠者夜長，倦者由旬長，不明達正法──愚者輪迴長。

對於無法入睡的人，黑夜實在漫長；對於疲憊的旅人，一由旬亦非常遙遠；對於不知正法的愚人，生死輪迴極漫長。（註：一由旬大約有七英里。）

Long is the night for a wakeful; long is a yojana for a tired. Long is the Samsara for the fools who do not know the true Dharma.

061

不得勝我者為友，與我相等者亦無，寧可堅決獨行居，不與愚人作伴侶。

在旅途上，若找不到比自己更好或同等的同伴，就讓他堅定地獨自前進，絕無與愚者為伴這一回事。

If a wanderer should not find a companion better or similar to oneself, then he should resolutely wander alone. There is no companionship with a fool.

062

(典故)

『此我子我財』愚人常為憂。我且無有我，何有子與財？

「我有兒子，我有財富。」因此（執著的）愚者感到苦惱。事實上，他自己也不是自己的，兒子與財富又怎能是他的呢？

The fool worries: "I have sons, I have wealth." He does not even own himself. Whence sons and wealth?

063

愚者（自）知愚，彼即是智人。愚人（自）謂智，實稱（真）愚夫。

自知愚昧的愚人，基於這點是個智者；自以為是智者的愚人，才是真正的愚者。

A fool who knows about his foolishness, just by that he is like a wise man. And a fool, who is proud of his cleverness, he is indeed called a fool.

064

愚者雖終身，親近於智人，彼不了達摩，如匙嘗湯味。

即使愚人盡其一生親近智者，亦不能知見真理，如勺子不知湯的味道。

A fool can attend on a wise man even for whole his life, he will not understand the Dharma, like a spoon does not know the taste of the soup.

065

慧者須臾頃，親近於智人，能速解達摩，如舌嘗湯味。

利慧者雖只與智者相處片刻，卻能迅速地知見真理，如舌頭能知湯的味道。

An intelligent person can attend on a wise man even for a second, he will quickly understand the Dharma, like a tongue knows the taste of the soup.

066

愚人不覺知，與自仇敵行，造作諸惡業，受定眾苦果。

對於無知的愚人，他即是自己的敵人，他四處造下惡業，帶來苦果的惡業。

The stupid fools behave as if they themselves were their enemies, doing bad deeds, which have bitter fruit.

067

彼作不善業，作已生後悔，哭泣淚滿面，應得受異熟。

若做了某事會後悔，以及受其果報時，他淚流滿面地悲泣，那即是沒有善行其事。

That deed is not well done, which one regrets when it is accomplished, whose consequences one faces with a tearful face and crying.

068

若彼作善業，作已不追悔，歡喜而愉悅，應得受異熟。

若做了某事不會後悔，以及受其果報時，他感到歡喜快樂，那即是已經善行其事。

That deed is well done, which one does not regret when it is accomplished, whose consequences one faces delighted and happy.

069

惡業未成熟，愚人思如蜜；惡業成熟時，愚人必受苦。

只要惡業還未成熟，愚者以為它是甜如蜜的；然而當惡業成熟時，愚者就得為它受苦。

The fool thinks it is as honey, as long as the evil is not ripe. When the evil is ripe, then he undergoes suffering.

070

(典故)

愚者月復月，雖僅取（少）食───以孤沙草端；（彼所得功德），不及思法者，十六分之一。

即使愚者月復一月地修苦行，只以古沙草片攝取飲食，卻依然比不上已思惟真諦者（聖人）的十六份之一。

Month by month can a fool eat his food with a blade of the kusa grass, he is not worth a sixteenth part of those, who have realized the Dharma.

071

猶如搆牛乳，醍醐非速成。愚人造惡業，不即感惡果，業力隨其後，如死灰覆火。

惡業不會即刻帶來果報，如剛擠出的牛奶不會即刻凝固，但它依然跟隨著愚者，如蓋上灰的活火炭。

An evil deed when done, doesn't instantly bear fruits; just like milk does not coagulate at once. Burning, it follows the fool like fire covered with ashes.

072

愚夫求知識，反而趨滅亡，損害其幸福，破碎其頭首。

愚人的知識只會傷害他自己，它毀滅了他的福業，也使他的頭顱破裂。（註：頭顱是指智慧。）

A fool gains knowledge altogether for his harm. It kills his fortune; it destroys his head.

073

074

（愚人）騖虛名：僧中作上座，僧院為院主，他人求供養。

『僧與俗共知──此事由我作，事無論大小，皆由我作主』，愚人作此想，貪與慢增長。

無知的比丘，貪求自己不當得的恭敬，想要在眾比丘中居先，要在寺院裡掌權，以及貪求與他非親之人的頂禮。

且讓在家眾與比丘們都想：「諸事皆因我而成就。無論一切大小事，且讓他們聽從我的指示。」這是愚人的想法，增長其貪欲與我慢。

He might want undue respect, deference from monks, supremacy over dwellings and devotion from other families.

"Let both householders and monks think that it was done by me, let them be under my will, in whatever duties." Such are fool's thoughts. His desire and pride grows.

075

一（道）引世利，一（道）向涅槃。佛弟子比丘，當如是了知，莫貪著世利，專注於遠離。

誠然，一個是導向世俗成就之道，另一個則是導向涅槃之道。明了這一點，身為佛弟子的比丘，不應樂於世俗的成就與恭敬，而應培育捨離與不執取。

Something else are worldly gains, something else is the path leading to the Nirvana. Thus let a monk, the Buddha's student, having fully understood this, not rejoice at worship, but let him devote himself to solitude.

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英譯

076

若見彼智者──能指示過失，並能譴責者，當與彼為友；猶如知識者，能指示寶藏。與彼智人友，定善而無惡。

人們應跟隨指摘人們過失的智者，如同跟隨嚮導至被埋沒的寶藏。對於跟隨此智者的人，只有益處，絕無厄難。

Should one see an intelligent person, who speaks rebukingly, who can see faults as if showing treasures, one should associate with such a wise one. Associating with such people is better, not worse.

077

訓誡與教示，阻（他人）過惡。善人愛此人，但為惡人憎。

智者應訓誡他人，給予他人勸告，以及防止他人犯錯。這種人受到善人喜愛，只有惡人才會討厭他。

He should admonish, he should advice, and he should restrain one from evil. He is indeed dear to the good ones and he is not agreeable to the bad ones.

078

莫與惡友交，莫友卑鄙者。應與善友交，應友高尚士。

人們不應親近惡友，亦不應親近卑劣之人。人們應親近善友，以及親近聖者。

One should not associate with evil friends; one should not associate with vile people. Associate with virtuous friends; associate with noble people.

079

得飲法（水）者，心清而安樂。智者常喜悅，聖者所說法。

飲法之人，以安寧之心愉快地活著；智者常樂於聖者所說之法。

One who finds joy in the Dharma dwells happily, with a bright mind. The wise man always delights in the Dharma taught by the noble ones.

080

灌溉者引水，箭匠之矯箭，木匠之繩木，智者自調御。

治水者疏導水，矢師矯正箭，木匠修飾木，智者制伏自己。

Irrigators lead water. Arrow-makers bend arrow-shaft. Carpenters bend wood. Wise ones master themselves.

081

猶如堅固巖，不為風所搖，毀謗與讚譽，智者不為動。

如同岩嶽不受狂風動搖，智者亦不受毀譽動搖。

Just like a compact rock is not moved by the wind, so the wise ones are not shaken by blame or praise.

082

亦如一深池，清明而澄淨，智者聞法已，如是心清淨。

如同既深且清又平靜的水池，智者聽聞正法後變得安詳。

Just like a lake, deep, bright and clean, so the wise ones become tranquil, after having heard the teachings.

083

善人離諸（欲），不論諸欲事。苦樂所不動，智者無喜憂。

誠然，具德者捨棄了一切（執著不以貪欲之心交談；當面對快樂或痛苦時，智者不顯示出歡喜或悲愁。

True people abandon everything. Good people do not mutter, desiring pleasure. Wise people do not show elation or depression when they are affected by happiness or suffering.

084

不因自因他，（智者作諸惡），不求子求財、及謀國（作惡）。不欲以非法，求自己繁榮。彼實具戒行，智慧正法者。

他不會為了自己或他人而造惡，不會造惡以求獲得子女、財富或王國，不會以卑劣的手段獲取成就。只有這種人才是真正的—具德、睿智及公正。

One should not want a son, wealth or kingdom, not for one's own sake, not for the sake of others, one should not want one's own prosperity by injustice. Such a person is virtuous, wise and righteous.

085

086

於此人群中，達彼岸者少。其餘諸人等，徘徊於此岸。

善能說法者，及依正法行，彼能達彼岸，度難度魔境。

到達彼岸（涅槃）的人，只有少數幾個；其他所有的人，皆在此岸（生死輪迴）來去徘徊。

然而，依照善說之法實行的人，能夠到達彼岸，越渡了極難越渡的死界。（註：死界是指生死輪迴，亦即娑婆世界。）

Few are those amongst people, who have gone to the other shore. And these other people just follow this shore.

And those who in the well-taught Dharma behave according to it, those people will go beyond the realm of death, that is so difficult to cross.

087

088

089

應捨棄黑法，智者修白法，從家來無家，喜獨處不易。

當求是（法）樂。捨欲無所有，智者須清淨，自心諸垢穢。

彼於諸覺支，正心而修習。遠離諸固執，樂捨諸愛著，漏盡而光耀，此世證涅槃。

離家後走向無家的智者，應捨棄黑暗而培育光明。他應樂於獨處、無著與涅槃，這是凡夫俗子難以享受的。他亦應捨棄欲樂，不執著於任何事物，清淨自己心中的一切污穢。

心已圓滿地培育了七覺支，以及捨棄了一切貪欲的人，樂於自己已捨棄了執著。此人已根除了一切煩惱，擁有阿羅漢道智明亮之光，在此界已證得了涅槃。（註：此界是指五蘊。）

Having abandoned the bad states let the wise man develop the good states. having come from the house into houselessness, into solitude, which is not fit for pleasures..

A wise one should want delight there, having renounced the sense-pleasures, without anything and having cleansed himself from the impurities of mind.

People, whose mind is truly well developed in the constituents of awakenment, who are delighting in renunciation of attachments, without clinging, with the taints removed and brilliant, they are completely emancipated in this world.

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英譯

090

路行盡無憂，於一切解脫，斷一切繫縛，無有苦惱者。

旅程已盡，解脫了苦及一切，已消滅了一切束縛的人，不再苦惱。

Pain does not exist for one, who has finished the journey, is without sorrow, who is emancipated in every respect and who has abandoned all bonds.

091

正念奮勇者，彼不樂在家。如鵝離池去，彼等棄水家。

有正念的人勤於修行，不樂於家（即欲樂的生活）；如同天鵝捨棄泥沼，他們捨棄一切住家生活（即一切貪欲）。

Mindful ones depart; they do not find delight in houses. They abandon every abode, just like swans leave a pond.

092

彼等無積聚，於食如實知，空無相解脫──是彼所行境，如鳥遊虛空，蹤跡不可得。

他們不儲藏，飲食時適當地省察。他們的目標是空與無相的解脫。他們的去處無法追尋，如同鳥在天空中所經之路（無跡）。（註：不儲藏是指不再造業或不儲藏四資具。省察是指以三遍知省察。空、無相與解脫皆是指涅槃。）

Those, who do not accumulate and have well understood food, whose sphere is the void emancipation without attributes - their course is difficult to find out - like the course of the birds in the sky.

093

彼等諸漏盡，亦不貪飲食，空無相解脫──是彼所行境，如鳥遊虛空，蹤跡不可得。

他已解脫煩惱，不執著於飲食。他的目標是空與無相的解脫。他的行道無法追尋，如同鳥在天空中所經之路。

Whose taints are completely removed, who is not attached to food, whose sphere is the void emancipation without attributes - his course is difficult to find out - like the path of the birds in the sky.

094

彼諸根寂靜，如御者調馬，離我慢無漏，為天人所慕。

他諸根平靜，如同被馬車夫馴服的馬，他已脫離我慢及諸煩惱，這平穩的人受到天神喜愛。（註：平穩的人是指不受世間的起落動搖之人。）

Whose senses are quieted, just like horses well tamed by the charioteer, even the gods do envy such one, who has abandoned pride and is free from taints.

095

彼已無憤恨，猶如於大地，彼虔誠堅固，如因陀揭羅，如無污泥池，是人無輪迴。

阿羅漢如大地般堅忍，不會受到刺激而生氣；他有如門柱般穩固，不受生命中的起落所動搖；他有如無淤泥的水池般安寧清淨。這樣的人是不會再有輪迴的了。

Such a one, who is not obstructed, just like the earth, who is similar to the Indra's stake, who is virtuous, who is like a lake without mud - for such a one there is no more round of rebirth.

096

彼人心寂靜，語與業寂靜，正智而解脫，如是得安穩。

完全解脫、寂靜與平穩者，他意平靜、語平靜、身亦平靜。

Peaceful is his mind; peaceful are his speech and deeds – of such a one, who is freed by the right knowledge and tranquil.

097

無信知無為，斷繫因永謝，棄捨於貪欲，真實無上士。

他不盲信，已證悟無為（涅槃），斷除了生死輪迴的束縛，不再造善惡業，捨棄了一切渴愛，他的確是至上者（阿羅漢）。

A man who is not blindly trusting, who knows the Nirvana, who has broken the connections, who has cut off the opportunities and who has given up all wishes - he is a greatest person indeed.

098

於村落林間，平地或丘陵，何處有羅漢，彼地即可慶。

在村子或森林裡，在山谷中或山上，無論阿羅漢住在何處，其地都令人感到愉悅。

In the village or in the forest, in the valley or on the hill - wherever Arahants live, that place is pleasant.

099

林野甚可樂；世人所不樂；彼喜離欲樂，不求諸欲樂。

森林是令人感到愉悅之地，然而凡夫俗子卻不喜愛它；只有無欲之人才會喜愛森林，因為他們不追求欲樂。

Delightful are the forests, where the crowd doesn't find delight. Those free of passion will find delight there. They are not seeking pleasures.

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敬法 法師 譯

英譯

100

雖誦一千言，若無義理者，不如一義語，聞已得寂靜。

一句有意義及聽後心得平靜的話，好過千句無意義、與證悟涅槃無關的話。

Rather then a thousand speeches without meaningful words, is better one meaningful word, after hearing which, one can attain calm.

101

(典故)

雖誦千句偈，若無義理者，不如一句偈，聞已得寂靜。

一首有意義及聽後心得平靜的偈，好過千首無意義、與證悟涅槃無關的偈。

Rather then a thousand verses without meaningful words, is better one word of a verse, after hearing which, one can attain calm.

102

103

(典故)

彼誦百句偈，若無義理者，不如一法句，聞已得寂靜。

彼於戰場上，雖勝百萬人；未若克己者，戰士之最上！

背誦一首有意義及聽後心得平靜的偈，好過背誦百首無意義、與證悟涅槃無關的偈。

即使人們在戰場上戰勝千人千次，然而，能戰勝自己的人，才是真正的至上勝利者。

Who should say even a hundred verses without meaningful words, better is one verse on the Dharma, after hearing which, one can attain calm.

If one should conquer thousands of people in the battle, and if one should conquer just one thing - himself, he indeed is the victor of the highest battle.

104

105

能克制自己，過於勝他人。若有克己者，常行自節制。

天神乾闥婆，魔王並梵天，皆遭於敗北，不能勝彼人。

戰勝自己的確遠勝於戰勝他人。

天神、乾達婆、魔王與梵天，都贏不過已制伏自己者的勝利。

It is better to conquer oneself than to conquer other people. Of a person, who tamed himself, who is always acting with self-control,

not a god, not a Gandharva, not Mara with Brahma, can turn into defeat the victory of a person of such form.

106

月月投千（金）──供犧牲百年，不如須臾間，供養修己者，彼如是供養，勝祭祀百年。

雖人月復一月佈施千個錢幣（給普通人）長達百年，然而，向一位有修行的人頂禮一剎那，卻勝過百年的佈施（給普通人）。（註：錢在此可以是銅、銀或金的。有修行的人是指修習觀禪的比丘。）

If one should sacrifice every month thousand times even by hundreds, and if one should even for a moment pay respects to somebody, who has developed himself, then such a devotion is better than hundred years of sacrifice.

107

若人一百年──事火於林中，不如須臾間，供養修己者，彼如是供養，勝祭祀百年。

雖人在林中拜祭聖火百年，然而，向一位有修行的人頂禮一剎那，卻勝過拜祭聖火百年。

Whatever person should worship fire in the forest for hundred years, and if one should even for a moment pay respects to somebody, who has developed himself, then such a devotion is better than hundred years of sacrifice.

108

若人於世間，施捨或供養，求福一週年，如是諸功德，不及四分一，禮敬正直者。

雖人整年作了許多大小佈施，然而這一切佈施卻比不上向行正道的聖者頂禮的福業的四份之一。

Whatever sacrifice or oblation in the world might someone sacrifice in a year, looking for merit, all that is not worth one fourth. Showing respect to those of upright conduct is better.

109

好樂敬禮者，常尊於長老，四法得增長：壽美樂與力。

時常尊敬長輩及具德者之人的四種利益會增長，即：壽命、美貌、快樂與力量。

For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones, four things grow for him: life-span, beauty of complexion, happiness, strength.

110

若人壽百歲──破戒無三昧，不如生一日──持戒修禪定。

有德及有禪修的一天，好過無德與不能自制諸根的百年生命。

Who would live for hundred years, with bad morality, without a firm mind, better is the life for one day of somebody who is virtuous and meditating.

111

若人壽百歲──無慧無三昧，不如生一日──具慧修禪定。

禪修智者的一天，好過不能自制諸根之愚人的百年生命。

Who would live for hundred years, without wisdom, without a firm mind, better is the life for one day of somebody who is wise and meditating.

112

(典故)

若人壽百歲──怠惰不精進，不如生一日──勵力行精進。

精進於禪修者的一天，好過怠惰之人的百年生命。

Who would live for hundred years, indolent and of poor effort, better is the life for one day of somebody who has undertaken a firm effort.

113

若人壽百歲──不見生滅法，不如生一日──得見生滅法。

知見五蘊生滅者的一天，好過不能知見五蘊生滅者的百年生命。

Who would live for hundred years, not seeing rise and fall of things, better is the life for one day of somebody who is seeing their rise and fall.

114

若人壽百歲──不見不死道，不如生一日──得見不死道。

知見不死道（涅槃）者的一天，好過不能知見不死道者的百年生命。

Who would live for hundred years, not seeing the state of deathlessness, better is the life for one day of somebody who is seeing the state of deathlessness.

115

若人壽百歲──不見最上法，不如生一日──得見最上法。

知見至上法者的一天，好過不能知見至上法者的百年生命。（註：至上法是指九出世間法，即：四道、四果及涅槃。）

Who would live for hundred years, not seeing the highest Law, better is the life for one day of somebody who is seeing the highest Law.

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英譯

116

應急速作善，制止罪惡心。怠慢作善者，心則喜於惡。

應速於行善及防止心造惡，因為行善緩慢之心樂於邪惡。

You should be quick in doing good. One should restrain mind from evil. The mind of somebody, who is slow in doing good, delights in evil.

117

若人作惡已，不可數數作；莫喜於作惡；積惡則受苦。

若人造了惡，他不應重犯，不應樂於造惡，累積邪惡將導致痛苦。

Should a person do evil, let him not do it again and again. One should not wish for it. Accumulation of evil is painful.

118

若人作善已，應復數數作；當喜於作善；積善則受樂。

若人行了善，他應常常行善，應樂於行善，累積善業將導致快樂。

Should a person do good, let him do it again and again. One should wish for it. Accumulation of good is pleasant.

119

120

惡業未成熟，惡者以為樂。惡業成熟時，惡者方見惡。

善業未成熟，善人以為苦。善業成熟時，善人始見善。

只要惡業還未成熟，惡人依然會看到快樂；但當惡業成熟時，他就會遭受惡果。

只要善業還未成熟，善人依然會遭受痛苦；但當善業成熟時，他得享善業的福報。

An evil person may even see goodness [in his evil deeds] as long as the evil has not ripened. When the evil has ripened, then the evil person sees those evil deeds.

A good person may even see evil [in his good deeds] as long as the goodness has not ripened. When the goodness has ripened, then the good person sees those good deeds.

121

莫輕於小惡！謂『我不招報』，須知滴水落，亦可滿水瓶，愚夫盈其惡，少許少許積。

莫輕視惡行，以為「小惡不會為我帶來果報」；如同滴水能注滿水瓶，愚人累積小惡至罪惡滿盈。

Do not disregard evil, "It will not come to me!" Falling drops of water can fill up even a water jar. The fool fills himself up with evil, even if collecting it just little by little.

122

(典故)

莫輕於小善！謂『我不招報』，須知滴水落，亦可滿水瓶，智者完其善，少許少許積。

莫輕視善行，以為「小善不會為我帶來果報」；如同滴水能注滿水瓶，智者累積小善至福德滿盈。

Do not disregard goodness, "It will not come to me!" Falling drops of water can fill up even a water jar. The clever one fills himself up with goodness, even if collecting it just little by little.

123

商人避險道，伴少而貨多；愛生避毒品，避惡當亦爾。

如財多而隨從少的富商避開危險的路線，如想要生存之人避免毒藥，人們亦應避免邪惡。

Like a merchant with a small caravan and a lot of money would avoid a dreadful path, like someone who wants to live would avoid a poison, so should one avoid evil.

124

假若無有瘡傷手，可以其手持毒藥。毒不能患無傷手。不作惡者便無惡。

若手無創口則可以手持毒，因毒不入侵無創口之人；不造惡者是不會有罪惡的。

If there is no wound in the palm, one can carry poison with it. The poison does not affect one who is without a wound. There is no evil for one, who is not doing it.

125

(典故)

若犯無邪者，清淨無染者，罪惡向愚人，如逆風揚塵。

若人冒犯了不應受到冒犯、清淨無染者（2），該罪惡返歸於愚人，如逆風揚塵。（註2）即阿羅漢。

Who offends against an uncorrupted man, against a trusting and pure person, the evil will fall back upon such a fool, like minute dust thrown against the wind.

126

(典故)

有人生於（母）胎中，作惡者則（墮）地獄，正直之人昇天界，漏盡者證入涅槃。

有些人投生母胎，邪惡者墮入地獄，正直之人上生天界，無煩惱者入般涅槃。（註：在此投生於母胎是指投生作人。無煩惱者即是阿羅漢。

Some are born in the womb; evildoers arise in hell; righteous ones go to heaven; those without taints are completely emancipated.

127

非於虛空及海中，亦非入深山洞窟，欲求逃遁惡業者，世間實無可覓處。

無論是在虛空中、海洋裡、山洞內或世上任何地方，都無處可令人逃脫惡業的果報。

Not in the air, not in the middle of the ocean, not entering the hole in the mountains. There is no place in the world, where being one would be released from the [consequences of] evil deeds.

128

非於虛空及海中，亦非入深山洞窟，欲求不為死魔制，世間實無可覓處。

無論是在虛空中、海洋裡、山洞內或世上任何地方，都無處可令人逃脫死亡。

Not in the air, not in the middle of the ocean, not entering the hole in the mountains. There is no place in the world, where being, one would not be overcome by death.

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129

一切懼刀杖，一切皆畏死，以自度（他情），莫殺教他殺。

一切眾生都害怕刑罰，都害怕死亡。推己及人，人們不應殺害他人，或唆使他人殺害生命。

Everybody trembles at punishment; everybody fears death. Having made the comparison with oneself, let one not kill, nor cause another to kill.

130

一切懼刀杖，一切皆愛生，以自度（他情），莫殺教他殺。

一切眾生都害怕刑罰，都愛惜自己的生命。推己及人，人們不應殺害他人，或唆使他人殺害生命。

Everybody trembles at punishment; life is dear to everybody. Having made the comparison with oneself, let one not kill, nor cause another to kill.

131

132

於求樂有情，刀杖加惱害，但求自己樂，後世樂難得。

於求樂有情，不加刀杖害，欲求自己樂，後世樂可得。

傷害他人以求己樂者，來世不得安樂。

不傷害他人以求己樂者，來世得享安樂。

Who hurts with a stick beings that desire happiness, searching for happiness himself, he will not reach happiness after death.

Who does not hurt with a stick beings that desire happiness, searching for happiness himself, he will reach happiness after death.

133

134

對人莫說粗惡語，汝所說者還說汝。憤怒之言實堪痛；互擊刀杖可傷汝。

汝若自默然，如一破銅鑼，已得涅槃路；於汝無諍故。

莫向任何人粗言惡語，受辱罵者將會反擊。憤怒之言的確是苦因，換來的只是痛擊。

若你能保持沉默平靜，像一隻破裂之鼓不再聲響，你肯定會證悟涅槃，不再存有憤怒。

Do not say anything harsh, those spoken to might reply to that. Angry talk is painful, retribution might be attached to it.

If you yourself do not vibrate, just like a broken gong, then you have reached Nirvana. Anger does not exist for you.

135

如牧人以杖，驅牛至牧場，如是老與死．驅逐眾生命。

如同牧牛者以棍棒驅趕牛群至牧場，老與死亦在驅逐著眾生的壽命。

Just like a cowherd drives cows to pasture with a stick, so old age and death drive the life of living beings.

136

愚夫造作諸惡業，卻不自知（有果報），癡人以自業感苦，宛如以火而自燒。

愚人造惡時不知其惡，然而他卻因自己的惡業而受苦，如同被火焚燒的人。

A fool does not realize when he is committing bad deeds. The stupid person is tormented by his own deeds just as if burned by fire.

137

138

139

140

若以刀杖害，無惡無害者，十事中一種，彼將迅速得。

極苦痛失財，身體被損害，或重病所逼，或失心狂亂。

或為王迫害，或被誣重罪，或眷屬離散，或破滅財產。

或彼之房屋，為劫火焚燒。癡者身亡後，復墮於地獄。

若人以棍棒傷害無害、不當受到傷害的人，他會很快就遭受到以下十種惡果之一：

他會遭受到劇痛，或不幸，或身體傷殘，或重病，或發瘋，或因國王發怒而遭殃，或被誣陷，或失去親人，或財產破毀，或家被火燒毀。該愚人死後將會墮入地獄。

Who offends with a stick somebody who is uncorrupted and without violence, he will quickly go to one of the ten states:

He would get harsh pain, loss of property, and bodily injury, serious illness, or derangement of mind.

Or a trouble from the king, and cruel accusations, or loss of relatives, or destruction of wealth.

Or then a blazing fire will burn his houses. And after death this fool will be reborn in hell.

141

非裸行結髮，非塗泥絕食，臥地自塵身，非以蹲踞（住），不斷疑惑者，能令得清淨。

不是裸行，不是結，不是以泥塗身，不是睡在露天之下，不是以灰塵塗身，也不是蹲著勤修能夠清淨還未破除疑惑的人。

Not wandering around naked, not matted hair, not mud on the body, not fasting, nor lying on the bare ground, dust and sweat, sitting on one's heels - nothing can purify a mortal who has not overcome his doubts.

142

嚴身住寂靜，調御而克制，必然修梵行，不以刀杖等，加害諸有情，彼即婆羅門，彼即是沙門，彼即是比丘。

雖有莊嚴其身，若他是平靜的、脫離了煩惱、制伏了諸根、擁有道智、完全清淨及捨棄了對一切眾生的瞋恨，那麼，他的確是婆羅門，是沙門，是比丘。（註：在此，婆羅門、沙門與比丘都是指阿羅漢。）

Even if one would walk around like an adorned man, [but he would be] peaceful, self-controlled, restrained and pure, having given up punishing of all living beings, he is a Brahmin, he is a recluse, he is a monk.

143

144

以慚自禁者，世間所罕有，彼善避羞辱，如良馬避鞭。

如良馬加鞭，當奮勉懺悔。以信戒精進，以及三摩地，善分別正法，以及明行足，汝當念勿忘，消滅無窮苦。

在這世上，由於羞於為惡而自制者是稀有的，他保持警覺及不造令人指責之事，如良馬不會作出受到鞭打的導因。

如良馬受到鞭策，人們應精進及對生死輪迴感到悚懼。以信、戒、精進、定、抉擇法、具足明行與正念來解脫這無量之苦。（註：dhammavincchayena「抉擇法」是指karanakarana jananam「辨明諸法之因與非因」。）

In this world, does there exist a person restrained by conscience, who avoids blame, like a good horse avoids a whip?

Be like a good horse when touched by a whip - strenuous and anxious. By faith, virtue, effort and concentration, by investigation of truth, by having knowledge and conduct, by being mindful abandon this big suffering.

145

灌溉者引水，箭匠之矯箭，木匠之繩木，善行者自御。

治水者疏導水，矢師矯正箭，木匠修飾木，善行者制伏自己。

Irrigators lead water. Arrow-makers bend arrow-shaft. Carpenters bend wood. Virtuous ones master themselves.

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英譯

146

常在燃燒中，何喜何可笑？幽暗之所蔽，何不求光明？

（世間）常在燒，為何還有歡笑？為何還有喜悅？當被黑暗覆蔽時，為何不尋求明燈？

What laughter? Why joy? When everything is constantly burning? Covered by darkness, you do not seek light?

147

觀此粉飾身；瘡傷一堆骨，疾病多思惟，絕非常存者。

看這被裝飾的身體，它是一堆的瘡痍，由（骨頭）所支持，多病與擁有許多（欲）念。此身的確不堅固及不能常存。

Look at this mind-created image, a compounded heap of sores, diseased, with many plans, which does not have any permanence or stability.

148

此衰老形骸，病藪而易壞；朽聚必毀滅，有生終歸死。

這身體隨著年紀衰老，它是一窠的疾病，易壞的。當這惡臭的污穢體分解時，生命真的結束於死亡。

Decayed is this body, a frail nest of diseases. This foul mass breaks up. Indeed, the life ends in death.

149

猶如葫盧瓜，散棄於秋季，骸骨如鴿色，觀此何可樂？

這些灰白的骨頭就像在秋天裡被丟棄的葫蘆一般，見到它們又有什麼可喜的呢？

Those gray bones, thrown away like pumpkins in fall. Seeing them, what love can there be?

150

此城骨所建，塗以血與肉，儲藏老與死，及慢並虛偽。

此城（身）以骨建成，再以血肉包裝；內裡藏著老、死、我慢與貶抑。

There is a city made of bones, plastered with flesh and blood, where there are deposited old age, death, conceit and hypocrisy.

151

盛飾王車亦必朽，此身老邁當亦爾。唯善人法不老朽，善人傳示於善人。

裝飾得華麗的皇家馬車亦終須損壞，人體也是一樣會變得衰老，然而善人之法不會老化。眾善人如此互相說示。（註：善人之法是指九出世間法，即：四道、四果與涅槃。）

Beautiful king's chariots wear out. And also the body gets old. But the teaching of the good ones does not get old. The good ones teach it to each other.

152

寡聞之（愚）人，生長如牡牛，唯增長筋肉，而不增智慧。

這少聞之人如牡牛般長大，只增長肌肉，不增長智慧。

The person without learning grows old like an ox. His flesh grows; his wisdom does not.

153

154

(研讀)

經多生輪迴，尋求造屋者，但未得見之，痛苦再再生。

已見造屋者！不再造於屋。椽桷皆毀壞，棟梁亦摧折。我既證無為，一切愛盡滅。

多世以來我在娑婆世界裡漂流，找卻找不到造屋者。生而復生的確真苦。

噢，造屋者，我看到你了。你將無法再造屋。你的柱子都斷了，你的棟梁都毀了。我心已證得無為，已滅盡渴愛。（註：屋子是身體；造屋者是渴愛。無為即是涅槃：滅盡渴愛即已證得阿羅漢果。）

Through many rounds of rebirth have I ran, looking for the house-builder, but not finding him. Painful is repeated rebirth.

Oh, house-builder, you are seen! You will not build this house again! All your ribs are broken; the roof is destroyed. My mind is dissolute; I have attained the end of all cravings.

155

156

少壯不得財，並不修梵行，如池邊老鷺，無魚而萎滅。

少壯不得財，並不修梵行，臥如破折弓，悲歎於過去。

他們少壯時不修梵行，也不賺取財富；他們沮喪地浪費了生命，如同在無魚的乾池裡的老鷺。

他們少壯時不修梵行，也不賺取財富；如已損壞的弓般無助地躺著，悲嘆著種種的過去。

Those, who have not led the holy life, and have not obtained wealth while young, ponder just like old herons in the lake without fish.

Those, who have not led the holy life, and have not obtained wealth while young, lie just like arrows shot from a bow, moaning over the past.

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敬法 法師 譯

英譯

157

若人知自愛，須善自保護。三時中一時，智者應醒覺。

若人懂得愛惜自身，他應當好好地保護自己。在（生命）三個階段的任何階段裡，智者應保持（對邪惡）警覺。

If someone holds oneself dear, let him guard himself very well. In any of the three watches of the night let the wise one be watchful.

158

第一將自己，安置於正道，然後教他人；賢者始無過。

人們應自己先修好善法，然後才可教導他人。此等智者不會有煩惱。

Let one first establish oneself in what is proper, and then instruct others. A wise one should not be impure.

159

(典故)

若欲誨他者，應如己所行（自）制乃制（他），克己實最難。

自己所作的應如自己所教的；只有在完全制伏自己後才可制伏他人。制伏自己的確是很困難的。

If only one always did what one advises others! One well restrained can teach others. Indeed, it is difficult to control oneself.

160

自為自依怙，他人何可依？自己善調御，證難得所依。

自己的確是自己的依歸，他人怎能作為自己的依歸？制伏自己之後，人們獲得了難得的歸依處（阿羅漢果）。

One is indeed one's own lord. What other lord would there be? With oneself well restrained, one will obtain the lord that is so hard to get.

161

惡業實由自己作，從自己生而自起。（惡業）摧壞於愚者，猶如金剛破寶石。

自己所造之惡，由自己所生，由自己造成，它摧毀了愚人，如同金剛粉碎了寶石。

The evil is done by oneself, proceeding from oneself, originating from oneself. It crushes the fool, just like a diamond crushes a hard gem.

162

破戒如蔓蘿，纏覆裟羅樹。彼自如此作，徒快敵者意。

如同蔓藤纏住娑羅樹，無德者為自身所作的，正是其敵所願的。

Who is of extremely bad morality, like a creeper spread over a Sala tree, he will do unto himself, what an enemy wishes to do unto him.

163

不善事易作，然無益於己；善與利益事，實為極難行。

要做對自己有害的惡事是很容易的，真正最難做的是對自己有益的善事。

Easy done are deeds, that are wrong and harmful to oneself. What is beneficial and good, that is indeed most difficult to do.

164

(典故)

惡慧愚癡人，以其邪見故，侮蔑羅漢教，依正法行者，以及尊者教，而自取毀滅，如格他格草，結果自滅亡。

持有邪見的愚人誹謗阿羅漢、聖者、住於正法者的教法，實是自我毀滅；如迦達迦樹生果實，實是為自己帶來滅亡。

Who scorns thee teaching of the Arahants, the Noble Ones, living righteously, the fool, who is relying on wrong beliefs, produces fruit just like a bamboo - for his own destruction.

165

惡實由己作，染污亦由己；由己不作惡，清淨亦由己。淨不淨依己，他何能淨他？

只有自己才能造惡，自己才能污染自己；只有自己才能不造惡，自己才能清淨自己。淨與不淨只看自己，無人能夠清淨他人。

The evil is done by oneself; by oneself one becomes impure. The evil is undone by oneself; by oneself one becomes pure. Purity and impurity depend on oneself. No one can purify another.

166

莫以利他事，忽於己利益。善知己利者，常專心利益。

無論利益他人的事有多重大，也莫忽視了自身的利益；清楚地知道了自身的利益，他應當盡全力獲取它。（註：attadattham「自身的利益」是指道、果與涅槃。）

Let one not neglect one's own spiritual attainment for other's spiritual attainment, however great. Having fully understood one's own spiritual attainment, let one pursue the true attainment.

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(典故)

莫從卑劣法。莫住於放逸。莫隨於邪見。莫增長世俗。

莫作卑劣事，莫怠惰過活，莫執持邪見，莫延長世界。（註：在此世界是指生死輪迴。）

Don't practice inferior teachings; don't connect with negligence. Don't embrace wrong beliefs; don't be attached to the world.

168

169

奮起莫放逸！行正法善行。依正法行者，此世他世樂。

行正法善行。勿行於惡行。依正法行者，此世他世樂。

莫懶於執行（托缽的）責任，應細心地奉行此善行。實踐此善行的人，今生來世皆安樂。

應細心地奉行（托缽的）責任，莫跟隨惡行（即不托缽）。實踐此善行的人，今生來世皆安樂。

Arise! Don't be negligent! Practice the good teaching! One living in truth dwells happily, both in this world and in the next one.

Practice the good teaching; don't practice the bad one! One living in truth dwells happily, both in this world and in the next one.

170

視如水上浮漚，視如海市蜃樓，若人觀世如是，死王不得見他。

若人能有如看待水泡，或看待海市蜃樓般，來看待這世界（即五蘊），那麼，死亡之王就看不到他了。

As if one would see a bubble, as if one would see a mirage, who observes the world like that, the King of Death does not see him.

171

來看言個世界，猶如莊嚴王車。愚人沈湎此中，智者毫無執著。

來吧，看看這世界（即五蘊）。它像華麗的皇家馬車；愚人沉湎其中，但智者毫不執著於它。

Come and look at this world, similar to a beautiful king's chariot. Where the fools sink down, for those, who understand, there is no attachment.

172

若人先放逸，但後不放逸。彼照耀此世，如月出雲翳。

以前放逸，後來精進的人，如無雲的明月，照亮這世間。

Who has been formerly negligent, but later is not, illuminates this world like a moon freed from cloud.

173

若作惡業已，覆之以善者。彼照耀此世，如月出雲翳。

以善撲滅了舊惡之人，如無雲的明月，照亮這世間。（註：「以善」的善是指阿羅漢道智）。

Who covers his evil deeds with good ones, illuminates this world like a moon freed from cloud.

174

(典故)

此世界盲暝。能得此者少。如鳥脫羅網，鮮有昇天者。

這世界是黑暗的，在此中能（以觀智）洞察之人很少。就像只有少數的鳥能逃脫羅網，只有少數幾人能去到天界（與涅槃）。

Blind is this world. Just a few can see clearly here. Few go to heaven, like a bird released from a snare.

175

天鵝飛行太陽道，以神通力可行空。智者破魔王魔眷，得能脫離於世間。

天鵝在天空中飛翔，有神通者在虛空中飛行；智者在戰勝魔王與魔軍之後，脫離了這世間（即證得涅槃）。

Swans travel on the path of the sun. People travel through space by supernatural powers. Wise ones are guided away from the world, having conquered Mara with his army.

176

違犯一（乘）法，及說妄語者，不信來世者，則無惡不作。

違犯一種法，說妄語及漠視來世者，是無惡不可為的。（註：一種法是指真實。）

For the person, who has transgressed the one law (of truthfulness) and is speaking falsely, and has rejected the other world, there is no evil that could not be done.

177

慳者不生天。愚者不讚布施。智者隨喜施，後必得安樂。

誠然，吝嗇的人不會上生天界，愚人不會讚嘆佈施；然而智者隨喜佈施，因此來世獲得安樂。

Selfish ones do not get to the world of the gods. Fools do not praise giving. And the wise one enjoys giving. Just because of that he is happy hereafter.

178

(典故)

一統大地者，得生天上者，一切世界主，不及預流勝。

成為統治這大地唯一的大王，或上生天界，或統治全宇宙，都遠遠比不上證悟須陀洹果。

From sole sovereignty over the earth, or from going to heaven, from lordship over the whole world, the fruit of Entering the Stream is the best.

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彼之勝利無能勝，敗者於世無可從，佛（智）無邊無行跡，汝復以何而誑惑？

彼已不具於結縛，愛欲難以誘使去，佛（智）無邊無行跡，汝復以何而誑惑？

佛陀的勝利是圓滿的，再無世間的煩惱可生起。智慧無邊的佛陀是超越道的，你能以何道引誘他？

再也沒有羅網般的渴愛可帶佛陀去任何地方（輪迴）。智慧無邊的佛陀是超越道的，你能以何道引誘他？（註：智慧無邊是指 sabbannuta-nana「一切知智」。在此的「超越道」是指佛陀已解脫了輪迴的因緣，即：愛、取等。）

Whose victory cannot be turned into defeat, nobody in the world can pursue his victory. By what way will you destroy such an Awakened one, trackless and of endless sphere?

Whose ensnaring craving and thirst that could carry him away does not exist anywhere, by what way will you destroy such an Awakened one, trackless and of endless sphere?

181

智者修禪定，喜出家寂靜，正念正覺者，天人所敬愛。

智者投入禪修中，樂於出離之寂靜（即涅槃）。持有正念正覺者，甚至天神也敬愛。

The wise ones, who are intent upon meditation, delighting in renunciation and calm, completely awakened and wakeful ones, even the gods do envy them.

182

得生人道難，生得壽終難，得聞正法難，遇佛出世難。

甚難獲得此人身，有死生命真難過，欲聽正法真是難，甚難會有佛出世。

Hard to get is the human birth; difficult is the life of a mortal. Difficult is listening to the True Dharma; hard to come by is the appearance of the Awakened Ones.

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184

185

一切惡莫作，一切善應行，自調淨其意，是則諸佛教。

諸佛說涅槃最上，忍辱為最高苦行。害他實非出家者，惱他不名為沙門。

不誹與不害，嚴持於戒律，飲食知節量，遠處而獨居，勤修增上定，是為諸佛教。

不造一切惡，實行一切善，及清淨自心，是諸佛所教。

諸佛說：「忍辱是最好的德行，涅槃至上。」出家人不會傷害他人，傷人者不是沙門。

莫辱罵、莫傷害、應依照戒律自制（3）、飲食知節量、安住於靜處、勤修增上心（4），這是諸佛的教誡。
（註3）原文是 patimokkhe ca samvaro，意即「依照別解脫律儀自制」。
（註4）增上心（adhicitta）即是禪定。

Not doing the evil deeds, Gathering the wholesome, Purifying one's own mind - That is teaching of the buddhas.

Patience and forgiveness is the highest ascetic practice. The Awakened Ones say the Nirvana to be the highest. A monk does not hurt others. One, who harms others, is not a monk.

Not speaking evil, not hurting, restraint in precepts, moderation in food, solitary dwelling, pursuing meditation - this is the teaching of the Buddhas.

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187

即使雨金錢，欲心不滿足。智者知淫欲，樂少而苦多！

故彼於天欲，亦不起希求。正覺者弟子，希滅於愛欲。

即使天降金幣雨，欲念也不會滿足。欲樂只有小小的甜頭，卻有很大的苦果。如此的明了，即使對天上的快樂，智者也不覺其樂；佛弟子只樂於斷除愛染。

Even by rain of coins one cannot be satisfied in sensual desires. The wise man, having understood that sensual desires give little pleasure and are painful,

he does not find liking even for divine pleasures. A student of the truly and completely Awakened One is devoted to destruction of cravings.

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諸人恐怖故，去皈依山岳，或依於森林，園苑樹支提。

此非安穩依，此非最上依，如是皈依者，不離一切苦。

若人皈依佛，皈依法及僧，由於正智慧，得見四聖諦。

苦與苦之因，以及苦之滅，並八支聖道，能令苦寂滅。

此皈依安穩，此皈依無上，如是皈依者，解脫一切苦。

當面對怖畏時，人們尋求種種歸依處：高山、森林、公園、樹木與寺院。

但這些都不是平安的歸依處，不是最上的歸依處。人們不能依此歸依處而解脫一切苦。

歸依佛法僧者，以道智得見四聖諦，即苦、苦的起因、苦的止息與導向滅苦的八聖道。

誠然，這是平安的歸依處，是最上的歸依處。依此歸依處，人們得以解脫一切苦。

People, driven by fear, go for the refuge to many places: mountains, forests, gardens, trees and shrines.

This refuge is not safe; this refuge is not supreme. Having come to such a refuge, one will not be free from all suffering.

And who has gone for refuge to the Buddha, Dharma and Sangha, sees with a true wisdom Four Noble Truths.

Suffering, origin of suffering, overcoming of suffering, and the noble eightfold path, leading to appeasement of suffering.

This refuge is safe; this refuge is supreme. Having come to such a refuge, one will be free from all suffering.

193

聖人極難得，彼非隨處生；智者所生處，家族咸蒙慶。

最聖潔者是稀有的，他不會隨處出生。無論這智者生於何處，其家皆得安樂。（註：最聖潔者是指佛陀。）

Hard to find is a noble person. He is not born everywhere. Where is such a wise one born, that family prospers happily.

194

諸佛出現樂，演說正法樂，僧伽和合樂，修士和合樂。

諸佛的出世令人喜悅，正法的宣說令人喜悅，僧伽的和合令人喜悅，和合者之行令人喜悅。

Happy is birth of the Awakened Ones. Happy is teaching of the True Dharma. Happy is unity of the Sangha. Happy is meditation of those in unity.

195

196

供養供應者──脫離於虛妄，超越諸憂患，佛及佛弟子。

若供養如是──寂靜無畏者，其所得功德，無能測量者。

他頂禮值得頂禮的人，即已克服障礙與脫離憂悲的佛陀或佛弟子。

此人向寂靜無畏者頂禮所獲得的功德，是無人能夠計量的。

Who pays respects to those worthy of it, The Awakened Ones or their disciples, who have gone beyond obstacles and overcame grief and sorrow,

Those who pay respects to such emancipated and fearless ones, nobody is able to calculate their merit as such and such.

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我等實樂生，憎怨中無僧。於僧怨人中，我等無憎住。

我等實樂生，疾病中無病。於疾病人中，我等無病住。

我等實樂生，貪欲中無欲。於貪欲人中，我等無欲住。

我們的確很安樂地活著。在眾怨恨之中，我們無怨無恨；在眾怨恨者中，我們住於無怨無恨。

我們的確很安樂地活著。在眾病之中，我們無病患；在眾病患者中，我們住於無病。

我們的確很安樂地活著。在眾貪欲之中，我們無貪無欲；在眾貪欲者中，我們住於無貪無欲。（註：aturesu， atura「病」是指道德之病。）

Very happily indeed we live, free of hatred amongst hateful. Amongst hateful people we dwell without hatred.

Very happily indeed we live, healthy amongst diseased ones. Amongst diseased people we dwell healthy.

Very happily indeed we live, without greed amongst greedy ones. Amongst greedy people we dwell without greed.

200

我等實樂生，我等無物障，我等樂為食，如光音天人。

我們的確很安樂地活著，無憂無慮地活著。如同光音天的梵天神般，我們以喜悅為食。（註：nattbi kincanam「無憂無慮」是指無貪、無瞋及無痴。）

Very happily indeed we live, who have nothing whatsoever. We will be feeding on joy, just like the Radiant Gods.

201

勝利生憎怨，敗者住苦惱。勝敗兩俱捨，和靜住安樂。

勝利者招來仇敵，戰敗者活在苦惱裡；捨棄勝敗的寂靜者，得以安樂地過活。（註：upasanto「寂靜者」是指已斷除煩惱的人。）

Victory produces hatred. Defeated one dwells in pain. Tranquil one dwells happily, having renounced both victory and defeat.

202

無火如貪欲，無惡如瞋恨，無苦如（五）蘊，無樂勝寂靜。

無火可比貪欲，無惡可比瞋恨，無苦可比五蘊，無樂可比寂靜。（註：寂靜即是涅槃。）

There is no fire like passion. There is no evil like hatred. There is no suffering like the Aggregates of existence. There is no happiness higher than tranquility.

203

飢為最大病，行為最大苦；如實知此已，涅槃樂最上。

飢餓是最大的疾病，諸行則是最苦。智者如實知見它們後，得證至樂的涅槃。（註：sankhara「諸行」是指五蘊。）

Hunger is the highest illness. Conditioned things are the highest suffering. Having known this as it is, Nirvana is the highest happiness.

204

無病最上利，知足最上財，信賴最上親，涅槃最上樂。

健康是最大的利益，知足是最大的財富，可信任的朋友是最親的親人，涅槃是至上的寂樂。

Health is the highest gain. Contentment is the highest wealth. Trusted people are the best relatives. Nirvana is the highest happiness.

205

已飲獨居味，以及寂靜味，喜飲於法味，離怖畏去惡。

得嚐獨處與寂靜之味後，飲法悅者得以無畏無惡。（註：寂靜即是涅槃。）

Having drunk the nectar of solitude and the nectar of tranquility, one is free of fear and free of evil, drinking the nectar of the joy of Dharma.

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善哉見聖者，與彼同住樂。由不見愚人，彼即常歡樂。

與愚者同行，長時處憂悲。與愚同住苦，如與敵同居。與智者同住，樂如會親族。

是故真實：賢者智者多聞者，持戒虔誠與聖者，從斯善人賢慧遊，猶如月從於星道。

得見聖者是很好的，與他們相處常安樂；不見愚人亦是常安樂。

與愚人同行者必會長期苦惱。與愚人相處常是苦，如與仇敵共生共活；與智者相處常是樂，如與親人共生共活。

因此，人們應跟隨智者、慧者、多聞者、持恆者及盡責的聖者；跟隨這樣的善智者，如同月亮順著星道而行。

Good is seeing the Noble Ones; association with them is always happy. By not seeing fools on would always be happy.

One who lives together with fools will suffer for a long time. The company of fools is always painful - like the company of an enemy. And a wise one is pleasant to live with, like meeting with relatives.

Therefore: Clever and wise and learned, virtuous, devout and noble - associate with such a smart true person, just like the moon follows the path of the stars.

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專事不當事，不事於應修，棄善趨愛欲，卻羨自勉者。

莫結交愛人，莫結不愛人。不見愛人苦，見憎人亦苦。

是故莫愛著，愛別離為苦。若無愛與憎，彼即無羈縛。

做了不該做的，該做的卻不做；放棄修行而執取欲樂的人，將妒嫉精進者的成就。

莫與親愛者相處，莫與厭惡者相處；不見親愛者是苦，見厭惡者也是苦。

因此人們不應執著任何喜愛。與所愛者分離是苦；無愛無恨者無束縛。

Undertaking what is not to be undertaken, not undertaking what is to be undertaken, having renounced spiritual welfare; one grasping after the pleasant envies one who is pursuing the purification of mind.

Don't associate with the dear ones, and never with those who are unloved. Not seeing the dear ones is suffering - and seeing the unloved ones.

Therefore, do not hold anything dear; separation from the dear ones is bad. There are no bonds for those, for whom there is nothing dear or unloved.

212

從喜愛生憂，從喜愛生怖；離喜愛無憂，何處有恐怖。

由喜愛引生憂愁，由喜愛引生恐懼。脫離喜愛者無憂，於他又有何可懼？

From affection, grief is born. From affection, fear is born. One freed from affection has no grief, whence fear?

213

從親愛生憂，從親愛生怖；離親愛無憂，何處有恐怖。

由親愛引生憂愁，由親愛引生恐懼。脫離親愛者無憂，於他又有何可懼？

From love, grief is born. From love, fear is born. One freed from love has no grief, whence fear?

214

從貪欲生憂，從貪欲生怖；離貪欲無憂，何處有恐怖。

由欲樂引生憂愁，由欲樂引生恐懼。脫離欲樂者無憂，於他又有何可懼？

From attachment, grief is born. From attachment, fear is born. One freed from attachment has no grief, whence fear?

215

從欲樂生憂，從欲樂生怖；離欲樂無憂，何處有恐怖。

由渴愛引生憂愁，由渴愛引生恐懼。脫離渴愛者無憂，於他又有何可懼？

From pleasure, grief is born. From pleasure, fear is born. One freed from pleasure has no grief, whence fear?

216

從愛欲生憂，從愛欲生怖；離愛欲無憂，何處有恐怖。

由渴愛引生憂愁，由渴愛引生恐懼。脫離渴愛者無憂，於他又有何可懼？

From thirst, grief is born. From thirst, fear is born. One freed from thirst has no grief, whence fear?

217

具戒及正見，住法知真諦，圓滿自所行，彼為世人愛。

具足戒行與智見、住於法、了悟真諦及實行自己的任務者，為人人所愛。

People hold dear the one, who is endowed with virtue and seeing, righteous, knowing the truth and is doing what should be done.

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渴求離言法，充滿思慮心，諸慾心不著，是名上流人。

欲求到達超言說（即涅槃），其心盈滿正慮（三果），及不再執著於欲界的人，是為「上流人」。（註：uddhamsoto「上流人」意為向上流去的人，即肯定會生於淨居天的阿那含聖者。）

Who is intent on The Indescribable, who has an expanded mind, whose mind is not bound to sense-pleasures, he is called "going against the current".

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久客異鄉者，自遠處安歸，親友與知識，歡喜而迎彼。

造福亦如是，從此生彼界，福業如親友，以迎愛者來。

如長久在異鄉之人，從遠方平安歸來時，其親友及願他幸福的人，都愉快地歡迎他歸來。

同樣地，在今生行善者去到來世時，他以前所造的善業會迎接他，如同親戚迎接親愛的人歸來。

Relatives, companions and friends are happy about coming back of a person, long away from home, safely come back from far away,

Thus, the good deeds receive the well-doer, gone from this world to the other one, just like relatives receive a beloved one, who has come back.

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(典故)

捨棄於忿怒，除滅於我慢，解脫一切縛，不執著名色，彼無一物者，苦不能相隨。

捨棄忿怒、捨棄我慢、克服一切結。苦惱不會降臨不執著名色與無煩惱之人。（註：samyajanam「結」一共有十個：被四個道智次第地斷除。Nama「名」是心與心所；rupa「色」是二十八種色法。Akincanam「無煩惱」即是無貪瞋痴。）

Renounce anger; abandon pride. Overcome all fetters. The one, who is not attached to mind and body, and has nothing, is not followed by suffering.

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若能抑忿發，如止急行車，是名（善）御者，餘為執韁人。

若人能如善御馬者制止疾行的馬車般抑制忿怒，我稱此人為真正的御者，餘者只是執韁人而已。

Who would restrain rising anger, like a swaying chariot, him I call a charioteer. Other people just hold the reins.

223

以不忿勝忿。以善勝不善。以施勝慳吝。以實勝虛妄。

以無忿（即慈愛）戰勝忿怒者，以善戰勝惡人，以佈施戰勝吝嗇的人，以說真實語戰勝妄語者。

Conquer anger by non-anger; conquer badness by goodness. Conquer stinginess by giving; conquer liar by truth.

224

諦語不瞋恚，分施與乞者；以如是三事，能生於諸天。

人們應說真實語、不忿怒、（己物雖少）仍然施與乞求者；以此三事他得以上生天界。

Speak truth; don't get angry; when asked, give, even a little. By these three means one will go to the presence of gods.

225

彼無害牟尼，常調伏其身，到達不死境─無有悲憂處。

聖者不傷害他人，常防護自身行為，去到不死（的涅槃），在其地無憂無愁。

The wise ones, who are not hurting, always guarding their behavior, they will go to the Permanent Place (Nirvana), where one does not grieve.

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恆常醒覺者，日夜勤修學，志向於涅槃，息滅諸煩惱。

時刻保持醒覺的人，日以續夜地訓練自己，他真心地朝向涅槃，總有一天他的煩惱必會止息。

Those, who are always watchful, studying all day and night, intent upon reaching the Nirvana - their taints disappear.

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阿多羅應知：此非今日事，古語已有之。默然為人誹，多語為人誹，寡言為人誹；不為誹謗者，斯世實無有。

全被人誹者，或全被讚者，非曾有當有，現在亦無有。

若人朝朝自反省，行無瑕疵並賢明，智慧戒行兼具者，彼為智人所稱讚。

品如閻浮金，誰得誹辱之？彼為婆羅門，諸天所稱讚。

噢，阿都拉，這並不是新的，自古以來即是如此。人們指責沉默的人，指責多話的人，也指責少語的人。在這世間是無人不受指責的。

在過去、未來與現在，都沒有只受指責或只受稱讚的人。

智者日復一日地檢討後，他會稱讚真正無過失、賢明及智慧與戒行兼備的人。

誰會指責這有如純金之人？他為天神所稱讚，甚至梵天也稱讚。

O Atula, this is an old thing; it is not just today. They blame one who is sitting silently; they blame one who is speaking a lot. They blame also the one who is speaking moderately. There is nobody blameless in the world.

There never was, never will be and even now does not exist a person who is only blamed or only praised.

Whom the wise ones praise, having examined him thoroughly day after day, one with faultless conduct, intelligent, endowed with wisdom and virtue,

Who is worthy enough to blame him, like a ring made of gold? Even gods praise him; he is praised also by Brahma.

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攝護身忿怒，調伏於身行。捨離身惡行，以身修善行。

攝護語忿怒，調伏於語行。捨離語惡行，以語修善行。

攝護意忿怒，調伏於意行。捨離意惡行，以意修善行。

智者身調伏，亦復語調伏，於意亦調伏，實一切調伏。

防止身惡行，善制御己身；捨棄身惡行，培育身善行。

防止語惡行，善制御己語；捨棄語惡行，培育語善行。

防止意惡行，善制御己意；捨棄意惡行，培育意善行。

智者制御身，御語亦御意；智者於自制，真能善圓滿。

Protect yourself from blameworthy conduct; guard your body well. Having renounced the wrong bodily deed, practice the right bodily action.

Protect yourself from blameworthy speech; guard your speech well. Having renounced the wrong verbal deed, practice the right verbal action.

Protect yourself from blameworthy thoughts; guard your mind well. Having renounced the wrong mental deed, practice the right mental action.

The wise ones, who are restrained in bodily conduct, in speech, and in mind, they are indeed well and thoroughly restrained.

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汝今已似枯燋葉，閻魔使者近身邊。汝已佇立死門前，旅途汝亦無資糧。

汝宜自造安全洲。迅速精勤為智者。拂除塵垢無煩惱，得達諸天之聖境。

汝今壽命行已終。汝已移步近閻魔。道中既無停息處，旅途汝亦無資糧。

汝宜自造安全洲。迅速精勤為智者。拂除塵垢無煩惱，不復重來生與老。

如今你就像一片枯葉，死亡使者已在你近旁；你就快要開始漫長的旅程了，然而卻沒有旅費。

你應當為自己建個歸依處，快快勤修以成為智者。在清除污垢與解脫煩惱之後，你會上生天界的聖地。

你的生命已到了終點，就快要去見死亡之王了，途中又沒有休息站，然而你卻沒有旅費。

你應當為自己建個歸依處，快快勤修以成為智者。在清除污垢與解脫煩惱之後，你將不會再有生與老。（註：漫長的旅程是指生死輪迴。Dibbam ariyabhumim「天界聖地」即是色界天的淨居天，只有阿那含聖者才能投生其地。）

You are like a withered leaf. Yama's men are ready for you. You are standing in the mouth of death. And you have nothing to take with you.

Be an island unto yourself! Strive quickly; be wise! Without impurities and clear, you will approach the heavenly place of the Noble Ones.

You have come to the end of your life now. You are getting close to the presence of Yama. On the way there, there is no resting place for you. And you have nothing to take with you.

Be an island unto yourself! Strive quickly; be wise! Without impurities and clear, you will never again come to birth and aging.

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剎那剎那間，智者分分除，漸拂自垢穢，如冶工鍛金。

智者漸次地、一點點地、剎那至剎那地清除自己的污垢，如同金匠清除銀或金的雜質。

A wise one should cleanse oneself of impurities, gradually, little by little, moment by moment - just like a smith does with silver.

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如鐵自生鏽，生已自腐蝕，犯罪者亦爾，自業導惡趣。

如鐵銹自鐵而生，生銹後反蝕其鐵；同樣地，造惡者的惡業導致他投生惡道。

Just like rust eats the very iron from which it has arisen, so the one who is indulging too much in the use of four requisites of a monk is led to a miserable existence by his own deeds.

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不誦經典穢，不勤為家穢。懶惰為色穢，放逸護衛穢。

不背誦是學習的污垢，不維修是屋子的污垢，懈怠是美貌的污垢，無正念是守護者的污垢。

Non-studying is the stain of sacred texts. Neglect is the stain of houses. The stain of beauty is idleness. The stain of a guard is negligence.

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邪行婦人穢，吝嗇施者穢。此界及他界，惡去實為穢。

此等諸垢中，無明垢為最，汝當除此垢，成無垢比丘！

邪淫是婦女的污垢，吝嗇是施者的污垢；惡法的確是今生與來世的污垢。

比這些更糟的污垢是無明，它是最大的污垢。諸比丘，當捨棄這污垢，以成為無垢之人。

Wrong conduct is the stain of a woman. Stinginess is the stain of a donor. Evil things are impure - in this world as well as in the other one.

Ignorance is the ultimate stain, greater than any of these other stains. Having abandoned this stain, be pure, monks.

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生活無慚愧，鹵莽如烏鴉，詆毀（於他人），大膽自誇張，傲慢邪惡者，其人生活易。

生活於慚愧，常求於清淨，不著欲謙遜，住清淨生活，（富於）識見者，其人生活難。

無恥與勇若鳥鴉者的生活是容易的，他兩舌、虛偽、傲慢與腐敗。

知恥與常求清淨者的生活是艱難的，他無著、謙虛、有禮、清淨活命及有智見。

Easy is life for somebody who is shameless, unconscientious, offensive, braggart, reckless and impure.

And difficult is life for somebody who has conscience, is always striving for purity, sincere and cautious, of clean livelihood and seeing the truth.

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若人於世界，殺生說妄語，取人所不與，犯於別人妻。

及耽湎飲酒，行為如是者，即於此世界，毀掘自（善）根。

如是汝應知：不制則為惡；莫貪與非法，自陷於水苦。

在今世殺生、說妄語、盜取不與之物、犯邪淫及沉湎於飲酒的人，連自己今生的根也都給掘毀了。

你應當知道：「不自制即為惡。」莫讓貪與非法帶給自己長久的痛苦。

Who kills living beings, speaks falsely, takes whatever in the world is not given and goes to another's wife,

And whichever person enjoys drinking alcohol, he digs out his own roots right here in this world.

My dear man, know this: evil things are difficult to restrain. Let not greed and injustice bring you suffering for a long time.

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若信樂故施。心嫉他得食，彼於晝或夜，不得入三昧。

若斬斷此（心），拔根及除滅，則於晝或夜，彼得入三昧。

人們依照信心與喜好而行佈施。若人對他人所受的飲食心懷不滿，其心晝夜皆不得安定。

若人能斷除、根除與消滅此不滿，其心晝夜皆得安定。

People give alms according to their faith and gratification. In this matter, who is discontented with others' food and drink, he will never attain concentration, by day or night.

And who has cut off, removed and destroyed by the rot such thinking, he will attain concentration, by day or night.

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無火等於貪欲，無執著如瞋恚，無網等於愚癡，無河流如愛欲。

無（任何）火可相等於貪欲（之火），無（任何）執著可相等於瞋（的執著），無（任何）羅網可相等於痴（的羅網），無（任何）河流可相等於渴愛（之流）。

There is no fire like passion. There is no grasp like hatred. There is no net like delusion. There is no river like thirst.

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易見他人過，自見則為難。揚惡如颺糠，已過則覆匿，如彼狡博者，隱匿其格利。

要見到他人的過失是很容易的，但要看到自己的過失卻很難。他如同播掉穀糠般宣揚他人的過失，卻如同遮蔽自己的狡猾捕鳥者（5）般隱藏自己的過失。
（註5）原文是 satho「賭徒」，註疏解釋它為捕鳥者。

Easy to see are faults of others; one's own faults are difficult to see. One exposes the faults of others like husks. One's own conceals like a cheating player of dice an unlucky throw.

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若見他人過，心常易忿者，增長於煩惱；去斷惑遠矣。

常挑他人的過失及貶抑他人者，其煩惱增長。滅煩惱離他真是遙遠。

Who finds faults with others and is always irritable, his taints only grow. He is far away from dissolution of taints.

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虛空無道跡，外道無沙門。眾生喜虛妄，如來無虛妄。

虛空無道跡，外道無沙門。（五）蘊無常住，諸佛無動亂。

虛空中沒有行道，正法之外無聖沙門。凡夫樂於延長輪迴的束縛，諸佛皆已解脫這些束縛。

虛空中沒有行道，正法之外無聖沙門。沒有任何有為法（6）是永恆的，諸佛皆不受動搖。
（註6）有為法是由因緣和合而生之法，即一切名色法。

There are no tracks in the sky. There is not a true monk outside of this teaching. Mankind delights in obsession. The Buddhas are free of obsession.

There are no tracks in the sky. There is not a true monk outside of this teaching. There are no conditioned things that are eternal. There is no instability in the Buddhas.

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鹵莽處事故，不為法住者。智者應辦別──孰正與孰邪。

導人不鹵莽，如法而公平，智者護於法，是名法住者。

對事武斷者不公正；智者應辨別對錯兩者之後才下判斷。

智者不會誤導他人，而是如法與平等的護法者，他被稱為「住於法之人」。

One is not called righteous because one hastily judges what is good. Which wise person has thoroughly investigated both right and wrong,

judging others without haste, justly and impartially, such a wise person, guardian of law, is called "righteous".

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不以多言故，彼即為智者。安靜無怨怖，是名為智者。

人不會只是因為講得多即成為智者；只有平安無怨無畏之人才是智者。

One is not called wise because one speaks a lot. One, who is peaceful, without hatred and fearless, is called "wise".

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不以多言故，彼為持法者。彼雖聞少分，但由身見法，於法不放逸，是名持法者。

人不會只是因為講得多即成為精通法者；聽聞雖少，卻能知見法、對法不失念者，是真正的精通法者。

One does not understand Dharma only because one speaks a lot. Who sees Dharma directly, after having heard even a little of it, and who does not neglect the Dharma, such a one does understand it.

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不因彼白頭，即得為長老。彼年齡虛熟，徒有長老名。

於彼具真實，具法不殺生，節制並調伏，彼有智慧人。除滅諸垢穢，實名為長老。

他不會只是因為白了頭髮即是長老（7），僅只是年歲大的人名為「白活到老」。
（註7）長老是至少有十個戒臘的比丘。

只有已體證四聖諦與法（8）、無害與有戒行、自制與解脫煩惱（9）的人才是真正的長老。
（註8）法是指四道、四果與涅槃九種出世間法。
（註9）以四道智解脫煩惱。

One is not to be called an Elder just because his head is gray. Such a person is of mature age and is called "grown old in vain".

In whom there is truth, Law, non-violence, restraint and self-control, he, the wise one who has discarded taints, is called "an Elder".

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嫉慳虛偽者，雖以其辯才，或由相端嚴，不為善良人。

若斬斷此（心），拔根及除滅，彼捨瞋智者，名為善良人。

若依然嫉妒、吝嗇與狡猾，僅只辯才好或容貌美並不會令人成為善心人。

已斷除、根除與消滅這些（惡法）及已解脫煩惱的智者才是真正的善心人。

Not only by the act of speech or by beauty of complexion is a man respectable, if he is envious, selfish and deceitful.

And who has cut off, removed and destroyed by the rot such thinking, he, the wise one who has discarded hatred, is called "respectable".

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若破戒妄語，削髮非沙門。充滿欲與貪，云何為沙門？

彼息滅諸惡──無論大與小，因息滅諸惡，故名為沙門。

若人無戒行又說妄語，僅只剃掉頭髮並不會成為沙門。充滿貪欲之人怎麼會是沙門？

已徹底息滅一切大小惡的人才是沙門，因為他已克服一切惡。

One is not to be called a monk just because of his bald head, if one is immoral and speaking lies. How can someone who has desire and greed be called a monk?

Who conquers evil thoroughly, be it small or big, one is called a monk because of having conquered all evils.

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僅向他行乞，不即是比丘。行宗教法儀，亦不為比丘。

僅捨善與惡，修於梵行者，以知住此世，彼實名比丘。

他不會只是因為去托缽即成為比丘。他不是比丘，因為他奉行不如法的信仰。

在這世間上，已捨棄善惡兩者、修持梵行、及明了五蘊的人才是真正的比丘。

One is not a monk because one begs almsfood from others. If one follows the life of a householder, one is not a monk because of that.

Who has warded off both good and evil here, leading a holy life, walks through the world understanding it, he is called "a monk".

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愚昧無知者，不以默然故，而名為牟尼。智者如權衡。

捨惡取其善，乃得為牟尼。彼知於兩界，故稱為牟尼。

愚人不會只是因為保持沉默而成為聖者。智者如持秤般捨惡而取最上，因此他才是聖者。明了兩種世間者也因此是聖者。（註：在此 varam「最上」是指戒定慧。 Ubho loko「兩種世間」是指內外五蘊。內五蘊是指自己的五蘊；外五蘊是其他眾生的諸蘊與非有情的色蘊。修觀禪時必須能夠照見內、外、過去、未來、現在等五蘊、及它們的諸因的無常、苦、無我三相。）

One is not a sage by keeping a vow of silence, if he is deluded and ignorant. Who accepts only the best, as if holding a scale, is a wise man.

The sage who avoids evil is called a sage because of that. One, who understands both worlds, is called a sage on account of that.

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彼人非聖賢，以其殺生故。不害諸眾生，是名為聖者。

傷害生命者不是聖人；不會傷害一切生命者才是聖人。

One is not to be called Noble if he hurts living beings. Because of non-violence towards all living beings is one called "Noble".

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不以戒律行，或由於多聞，或由證三昧，或由於獨居。

謂『受出家樂，非凡夫所能』。汝等漏未盡，莫生保信想！

比丘不應只是因為有戒行、或多聞、或有禪定、或獨處、或自知「我得享凡夫享受不到的出離樂」而感到滿足，而不滅盡煩惱（即證悟阿羅漢道果）。（註：nekkhamasukham「出離樂」是指阿那含果。）

Not by mere rules and rituals, nor by great knowledge, nor by attaining concentration, nor by having a solitary dwelling,

nor by thinking "I am experiencing the pleasure of renunciation, which is not practiced by ordinary people", do, o monk, get content, if you have not attained dissolution of taints.

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八支道中勝，四句諦中勝，離欲法中勝，具眼兩足勝。

實唯此一道。無餘知見淨。汝等順此行。魔為之惑亂。

汝順此（道）行，使汝苦滅盡。知我所說道，得除去荊棘。

汝當自努力！如來唯說者。隨禪定行者，解脫魔繫縛。

於諸道之中，八聖道最勝；於諸諦之中，四聖諦最勝；於諸法之中，離欲（即涅槃）最勝；於諸二足（人類）之中，一切知者最勝。

這是唯一的道路，再無其他知見清淨之道。實踐此道能令魔王迷惑。

實踐此道，你將能滅苦。在親自知見這能拔除煩惱之刺的道路後，我對你們宣說此道。

你必須自己努力，如來只能指示道路。修禪者得以解脫魔王的束縛。（註：一切知者與如來都是佛陀的名稱。）

The Eightfold Path is the best of Paths. The best of truths are the Four Truths. The best of mental states is absence of passion. The best of people are the ones with insight.

This is the path. There is no other for the purification of insight. Enter upon this path. This is the deception of Mara.

Having entered upon this path, you will make an end of suffering. Having realized how to remove the arrow, I taught this path to you.

You must make an effort. The Buddhas are only teachers. Those, who meditating entered upon this path, will be released from the bond of Mara.

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『一切行無常』，以慧觀照時，得厭離於苦，此乃清淨道。

諸行無常。當以智慧知見這點時，他就會對苦（即五蘊）感到厭倦。這即是朝向清淨之道。

When one perceives with wisdom that all conditioned things are impermanent, then one turns away from suffering. This is the path of purification.

278

『一切行是苦』，以慧觀照時，得厭離於苦，此乃清淨道。

諸行是苦。當以智慧知見這點時，他就會對苦（即五蘊）感到厭倦。這即是朝向清淨之道。

When one perceives with wisdom that all conditioned things are unsatisfactory, then one turns away from suffering. This is the path of purification.

279

『一切法無我』，以慧觀照時，得厭離於苦，此乃清淨道。

諸法無我。當以智慧知見這點時，他就會對苦（即五蘊）感到厭倦。這即是朝向清淨之道。（註：在此，智慧是指觀智。諸行是指一切有為法。諸法則包括一切有為法、概念法與無為法，即涅槃。於此，不能說「諸法無常」或「諸法是苦」，因為概念法與無為法都不是「無常」，也不是「苦」的。）

When one perceives with wisdom that all things are without a self, then one turns away from suffering. This is the path of purification.

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當努力時不努力，年雖少壯陷怠惰，意志消沈又懶弱，怠者不以智得道。

懶人當勤時不努力，雖年青力壯卻怠惰，意志薄弱及心散亂，無法以慧體證道智。

The lazy one, who is not exerting oneself during the time for exertion, who is young and strong but full of sloth, inactive and with a mind full of depressed thoughts - such a one will not find a path of wisdom.

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慎語而制意，不以身作惡。淨此三業道，得聖所示道。

慎言、攝心、亦不以身造惡。且讓他清淨此三業，及贏獲聖者覺悟之道。

One should guard one's speech and restrain one's mind. One should not do any evil bodily deed. One should purify these three ways of acting. One should attain the path declared by the Buddha.

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由瑜伽生智，無瑜伽慧滅。了知此二道，及其得與失，當自努力行，增長於智慧。

智慧生於禪修之中，無禪修智慧即退失；知曉此二得失之道，且實踐以令慧增長。

From practice, knowledge is born. From absence of practice, loss of knowledge. Having understood this crossroad of existence and cessation of knowledge, one should so conduct oneself that the knowledge may grow.

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應伐欲稠林，勿伐於樹木。從欲林生怖，當脫欲稠林。

男女欲絲絲，未斷心猶繫；如飲乳犢子，不離於母牛。

諸比丘，且砍掉（欲）林而非真樹；怖畏自欲林而生。砍掉欲林與欲叢，以達到無（欲）林。

只要男子對女子的情欲還有些少未斷除，他的心即還是受到束縛，如同小牛離不開母牛。

Cut off the forest of passions, not just the single trees. From the forest, fear is born. Having cut off the forest and the undergrowth, be without the forest of passions, monks.

As long as the undergrowth of passion of a man towards women, even a minuscule one, is not cut off, so long his mind is bound, just like a calf drinking milk from the mother.

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自己斷除愛情，如以手折秋蓮。勤修寂靜之道。善逝所說涅槃。

且斷除自己的貪，如以手拔掉秋蓮。善逝已說示涅槃，且培育寂靜之道。（註：善逝也是佛陀的名稱。）

Cut off your own desires, as if picking an autumnal lotus with your hand. Practice the path of tranquility, Nirvana taught by the Buddha.

286

『雨季我住此，冬夏亦住此』，此為愚夫想，而不覺危險。

愚人心想：「雨季時我住在這裡，冬天和夏天時我也住在這裡。」卻覺察不到（就快要死的）危險。

"Here shall I spend the rains, here winter and summer", thinks the fool. He does not understand the dangers.

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溺愛子與畜，其人心惑著，死神捉將去，如瀑流睡村。

寵愛孩子與家畜者，其心執著於欲樂。他被死神捉走，如洪水沖掉沉睡中之村。

That man who is delighting in his sons and cattle, with an attached mind, the death will carry away, like a great flood the sleeping village.

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父子與親戚，莫能為救護。彼為死所制，非親族能救。

了知此義已，智者持戒律，通達涅槃路──迅速令清淨。

兒子、父母或親戚都不能保護被死神捕捉之人。的確無親族能給予保護。

明了這一點，持守戒律的智者應迅速地清除趣向涅槃之道的阻礙。

Sons cannot protect you, or father, or other relatives. When you are seized by the death, all relatives are of no help to you.

The wise man restrained by virtue, knowing this reasoning, should quickly purify the path leading to Nirvana.

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若棄於小樂，得見於大樂。智者棄小樂，當見於大樂。

若捨棄小樂會獲得大樂，預見大樂的智者應當捨棄小樂。

Seeing that abandoning the small happiness one could obtain large happiness, a wise one, considering the large happiness should abandon the small happiness.

291

施與他人苦，為求自己樂；彼為瞋繫縛，怨憎不解脫。

為求自己的快樂，而令他人痛苦者，他受到怨恨束縛，而無法解脫怨恨。

He wants his own happiness by imposing suffering on others. Full of hatred, he will not be released from hatred.

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應作而不作，不應作而作，傲慢放逸者，彼之漏增長。

常精勤觀身，不作不應作，應作則常作，觀者漏滅盡。

若人該做的事不做，卻做了不該做的事，又驕慢與自我放縱，他的煩惱即會增長。

若人常勤修身至念，不做不該做的事，又常做該做的事，及具有正念與明覺，其煩惱將會止息。（註：該做的事是指勤修戒定慧。）

What should be done - is rejected. What should not be done - that is being done. Taints of those, who are proud and negligent, surely grow.

Those who have very firm and constant mindfulness as to the body, those do not practice what should not be done, they are persevering in what should be done. The taints of those, who are mindful and thoughtful, become extinct.

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殺（愛欲）母與（慢）父，殺剎帝利族二王，（破）王國殺其從臣，趨向無憂婆羅門。

殺（愛欲）母與（慢）父，殺婆羅門族二王，殺其虎（將）第五（疑），趨向無憂婆羅門。

在殺掉母親（即渴愛）、父親（即我慢）與兩位剎帝利王（即常見與斷見）、及摧毀了國家（即六根與六所緣）和她的眾臣（即執取）之後，婆羅門（即阿羅漢）得以解脫苦。

在殺掉母親、父親與兩位婆羅門王、及消滅了有疑如虎的五蓋之後，婆羅門（即阿羅漢）得以解脫苦。

Having killed mother, father and two warrior kings, having killed the whole country with its followers, undisturbed walks the holy man.

Having killed mother, father and two Brahmin kings, having killed the tiger as fifth, undisturbed walks the Brahmin.

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喬達摩弟子，常善自醒覺，無論晝與夜，彼常念佛陀。

喬達摩弟子，常善自醒覺，無論晝與夜，彼常念達摩。

喬達摩弟子，常善自醒覺，無論晝與夜，彼常念僧伽。

喬達摩弟子，常善自醒覺，無論晝與夜，彼常念於身。

喬達摩弟子，常善自醒覺，無論晝與夜，常樂不殺生。

喬達摩弟子，常善自醒覺，無論晝與夜，心常樂禪定。

喬達摩的弟子們心常醒覺，不論晝夜皆常念佛（的功德）。

喬達摩的弟子們心常醒覺，不論晝夜皆常念法（的功德）。

喬達摩的弟子們心常醒覺，不論晝夜皆常念僧（的功德）。

喬達摩的弟子們心常醒覺，不論晝夜皆常念身（不淨）。

喬達摩的弟子們心常醒覺，不論晝夜皆樂於悲（即無害）。

喬達摩的弟子們心常醒覺，不論晝夜皆樂於培育（對一切眾生的慈愛）。

The disciples of Gotama, whose mindfulness is day and night constantly directed to the Buddha, those are always well awakened.

The disciples of Gotama, whose mindfulness is day and night constantly directed to the Dharma, those are always well awakened.

The disciples of Gotama, whose mindfulness is day and night constantly directed to the Sangha, those are always well awakened.

The disciples of Gotama, whose mindfulness is day and night constantly directed to the body, those are always well awakened.

The disciples of Gotama, whose mind is day and night devoted to non-violence, those are always well awakened.

The disciples of Gotama, whose mind is day and night devoted to meditation, those are always well awakened.

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出家愛樂難。在家生活難。非儔共住苦。（輪迴）往來苦。故不應往來，隨從於痛苦。

成為比丘是很難得的；過後又樂於比丘的修行更是難得。艱難的俗家生活是痛苦的；與性格不同之人相處是痛苦的。生死輪迴中的旅人不斷遭受痛苦，因此別作生死輪迴的旅人，別作不斷受苦的人。

It is difficult to become a monk. It is difficult to enjoy it. Unpleasant and difficult to endure is a life of a householder. Painful is association with unequal. Wanderer in the round of rebirth is always followed by suffering. Therefore, do not be a wanderer and do not be followed by suffering.

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正信而具戒，得譽及財者，彼至於何處，處處受尊敬。

他信戒具足，有聲譽財富，無論去何處，皆備受尊敬。

With trust, possessed of virtue, endowed with fame and wealth - to whatever region does he resort, he is respected everywhere.

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善名揚遠方，高顯如雲山。惡者如夜射，雖近不能見。

善人有如喜瑪拉雅山，雖在遠處亦明顯可見；惡人有如在黑夜裡放射的箭，雖在近處亦看不到。

The good ones shine from afar, like a snowy mountain. The bad ones are unseen, like arrows shot at night.

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獨坐與獨臥，獨行而不倦，彼獨自調御，喜樂於林中。