법구경은 부처님의 말씀을 운문 형태로 모아 놓은 책으로, 가장 널리 읽히고 잘 알려진 불교 경전 중 하나입니다. 법구경에는 423개의 운문이 수록되어 있습니다.
Chapter 1. 쌍서품 双叙品 The Twin Verses
1. All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, 'dukkha' follows him just as the wheel follows the hoofprint of the ox that draws the cart.
心爲法本 心尊心使. 中心念惡 卽言卽行. 罪苦自追 車轢於轍. (심위법본 심존심사. 중심념악 즉언즉행. 죄고자추 거력어철.)
모든 일은 마음이 근본이다 마음에서 나와 마음으로 이루어진다. 나쁜 마음을 가지고 말하거나 행동하면 괴로움이 그를 따른다. 수레바퀴가 소의 발자국을 따르듯이.
2. All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.
心爲法本 心尊心使. 中心念善 卽言卽行. 福樂自追 如影隨形. (심위법본 심존심사. 중심념선 즉언즉행. 복락자추 여영수형.)
모든 일은 마음이 근본이다 마음에서 나와 마음으로 이루어진다. 맑고 순수한 마음을 가지고 말하거나 행동하면 즐거움이 그를 따른다 그림자가 그 주인을 따르듯이
3. “He abused me, he struck me, he overpowered me, he robbed me.” Those who harbor such thoughts do not still their hatred.
人若罵我 勝我不勝 快意從者 怨終不息. (인약매아 승아불승 쾌의종자 원종불식.)
‘그는 나를 욕하고 상처입혔다 나를 이기고 내 것을 빼앗았다’ 이러한 생각을 품고 있으면 미움이 가라앉지 않는다
4. “He abused me, he struck me, he overpowered me, he robbed me.” Those who do not harbor such thoughts quiet their hatred.
人若致毁罵 役勝我不勝 快樂從意者 怨終得休息. (인약치훼매 역승아불승 쾌락종의자 원종득휴식.)
‘그는 나를 욕하고 상처입혔다 나를 이기고 내 것을 빼앗았다’ 이러한 생각을 품지 않으면 마침내 미움이 가라앉으리라
5. Hatred is never appeased by hatred in this world. By not hating alone is hatred appeased. This is a law eternal.
不可怨以怨 終以得休息. 行忍得息怨 此名如來法. (불가원이원 종이득휴식. 행인득식원 차명여래법.)
6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.
不好責彼 務自省身. 如有知此 永滅無患. (불호책피 무자성신. 여유지차 영멸무환.)
‘우리는 이 세상에서 언젠가 죽어야 할 존재’임을 깨닫지 못하는 이가 있다 이것을 깨달으면 온갖 싸움이 사라질 것을
7. He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Mara (Evil Tempter), just as stormy winds uproot a weak tree.
行見身淨 不攝諸根 飮食不節 漫墮怯弱 爲邪所制 如風靡草. (행견신정 불섭제근 음식부절 만타겁약 위사소제 여풍미초.)
더러운 것을 깨끗하게 보고 감각의 욕망을 억제하지 않으며 먹고 마시는 일에 절제가 없고 게을러서 정진하지 않는 사람은 악마가 그를 쉽게 정복한다 바람이 연약한 나무를 넘어뜨리듯이
8. A person with senses well-restrained, who is moderate in food, faithful, and diligent, will not be overcome by Māra, just as a rocky mountain is not shaken by the wind.
觀身不淨 能攝諸根 食知節度 常樂精進 不爲邪動 如風大山 (관신부정 능섭제근 식지절도 상락정진 불위사동 여풍대산)
더러운 것을 더럽게 보고 감각의 욕망을 잘 억제하며 먹고 마심에 절제가 있고 굳은 신념으로 정진하는 사람은 악마도 그를 정복할 수 없다 바람이 바위산을 어찌할 수 없듯이
9. He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.
不吐毒態 慾心馳騁 未能自調 不應法衣 (불토독태 욕심치빙 미능자조 불응법의)
더러운 때를 버리지 못하면서 승복을 입으려고 한다면 그는 승복 입을 자격이 없다 절제와 진실이 없기 때문에
能吐毒態 戒意安靜 降心巳調 此應法衣 (태토독태 계의안정 강심사조 차응법의)
사악함을 버리고 덕행을 굳건히 하며 자제력과 진실함으로 가득 차 있다면, 그는 참으로 노란 가사를 입을 자격이 있다.
11. They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.
以眞爲僞 以僞爲眞 是爲邪計 不得眞利 (이진위위 이위위진 시위사계 부득진리)
진실을 거짓이라 생각하고 거짓을 진실로 생각하는 사람은 이 잘못된 생각 때문에 끝내 도(진리)에 이를 수 없다
12. They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views.
知眞爲眞 見僞知僞 是爲正計 必得眞利 (지진위진 견위지위 시위정계 필득진리)
그들은 진실을 진실로 여기고, 거짓을 거짓으로 여긴다. 이런 사람들은 바른 견해를 가지고 있기 때문에 도(진리)에 도달한다.
13. Just as rain breaks through an ill-thatched house, so greed and lust penetrate an undeveloped mind.
蓋屋不密 天兩則漏 意不惟行 淫溢爲穿 (개옥불밀 천량칙루 의불유행 음일위천)
허술하게 덮은 지붕에 비가 새듯이 수행이 덜된 마음에는 욕망의 손길이 뻗치기 쉽다
14. Just as rain does not break through a well-thatched house, so greed and lust never penetrate a well-cultivated mind.
蓋屋善密 雨則不漏 攝意惟行 淫일不生 (개옥선밀 우칙불루 섭의유행 음일불생)
잘 덮인 지붕에 비가 새지 않듯이 수행이 잘된 마음에는 욕망이 스며들 틈이 없다
15. The evil-doer grieves in this world, he grieves in the next; he grieves in both. He grieves, he is afflicted, seeing the evil of his own actions.
造憂後憂 行惡兩憂 彼憂惟懼 見罪心懅 (조우후우 행악양우 피우유구 견죄심거)
악한 짓을 한 사람은 이 세상과 저 세상에서 근심한다 자기 행실이 더러운 걸 보고 그는 슬퍼하고 괴로워한다
16. Here he rejoices, hereafter he rejoices; one who performed meritorious deeds rejoices in both existences. He rejoices and greatly rejoices when he sees the purity of his own deeds.
造喜後喜 行善兩喜 彼喜惟歡 見福心安 (조희후희 행선양희 피희유환 견복심안)
착한 일을 한 사람은 이 세상과 저 세상에서 기뻐한다 자기 행동이 떳떳함을 보고 그는 기뻐하고 즐거워한다
17. Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: "Evil have I done." He is even more tormented when he is reborn in one of the lower worlds (Apaya).
今悔後悔 爲惡兩悔 厥爲自殃 受罪熱惱 (금회후회 위악양회 궐위자앙 수죄열뇌)
악행을 저지른 자는 이 세상에서도 저 세상에서도 고통을 겪습니다. 그는 두 세상에서 모두 고통을 겪습니다. "내가 악행을 저질렀구나"라는 생각이 그를 괴롭게 하고, 불행의 세계로 가면 더욱 큰 고통을 겪습니다.
18. Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds." He is happier still when he is reborn in a higher world (suggati).
今歡後歡 爲善兩歡 厥爲自祐 受福悅豫 (금환후환 위선양환 궐위자우 수복열예)
선을 행하는 자는 이 세상과 저 세상을 모두 기뻐하며, 두 세상을 모두 즐긴다. "내가 선을 행했구나"라는 생각이 그를 기쁘게 하고, 복된 세계에 가면 더욱 기뻐한다.
19. Though he recites much the Sacred Texts (Tipitaka), but is negligent and does not practise according to the Dhamma, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu (i.e., Magga-phala).
雖誦習多義 放逸不從正 如牧數他牛 難獲沙門果 (수송습다의 방일불종정 여목수타우 난획사문과)
아무리 경전을 많이 외울지라도 이를 실천하지 않는 방탕한 사람은 남의 소만 세고 있는 소몰이꾼일 뿐 참된 수행자의 대열에 들 수 없다
20. Though he recites only a little of the Sacred Texts (Tipitaka), but practises according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilements and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu (i.e., Magga-phala).
時言少求 行道如法 除狀怒痴 覺正意解 見對不起 是佛弟子 (시언소구 행도여법 제음노치 각정의해 견대불기 시불제자)
비록 그가 경전을 적게 낭송하더라도 가르침을 실천하고, 탐욕과 증오와 망상을 버리고, 참된 지혜와 해탈한 마음으로 이 세상이나 다른 세상의 어떤 것에도 집착하지 않는다면, 그는 참으로 거룩한 삶의 축복을 누리게 됩니다.
Chapter 2. 방일품(放逸品) Mindfulness 불요불굴(不撓不屈)
21. Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.
戒爲甘露道 放逸爲死徑 不貪則不死 失道爲自喪
계위감로도 방일위사경 불탐즉불사 실도위자상
불요불굴(不撓不屈)은 불사(不死)에 이르는 길입니다. 방일은 죽음에 이르는 길입니다. 불요불굴(不撓不屈)은 죽지 않으나 방일은 이미 죽은 것과 같습니다.
22. Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).
慧知守道勝 從不爲放逸 不貪致歡喜 從是得道樂 (혜지수도승 종불위방일 불탐치환희 종시득도락)
이 이치를 똑똑히 알아 그것을 실천하는 사람은 게으르지 않음을 기뻐하고 성인의 경지를 즐기리라
23. The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga; Nibbana, the Incomparable!
常當惟念道 自强守正行 健者得度世 吉祥無有上
상당유념도 자강수정행 건자득도세 길상무유상
항상 명상하고 꾸준히 인내하는 현명한 사람만이 속박으로부터의 비교할 수 없는 대자유, 즉 열반을 경험합니다.
24. If a person is energetic, mindful, pure in his thought, word and deed, and if he does everything with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.
正念常興起 行淨惡易滅 自制以法壽 不犯善名增 (정념상흥기 행정악이멸 자제이법수 불범선명증)
부지런히 수행하고 깊이 생각하고 말과 행동이 맑고 신중하며 스스로 억제하고 진리대로 사는 근면한 사람은 그 이름이 빛난다
25. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
發行不放逸 約以自調心 慧能作錠明 不返冥淵中
발행불방일 약이자조심 혜능작정명 불반명연중
지혜로운 자는 노력과 불요불굴(不撓不屈)의 의지, 규율과 자기 수양을 통해 홍수에도 침몰하지 않는 자신만의 섬을 스스로 만들어 낸다.
26. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.
愚人意難解 貪亂好爭訟 上智常重愼 護斯爲寶尊
우인의난해 탐란호쟁송 상지상중신 호사위보존
어리석고 무지한 자는 방일을 즐기지만, 지혜로운 자는 자신의 불요불굴(不撓不屈)의 노력으로 자신의 가장 좋은 보물로 간직한다.
27. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
莫貪莫好諍 亦莫嗜欲樂. 思心不放逸 可以獲大安
막탐막호쟁 역막기욕락. 사심불방일 가이획대안
방일에 빠지지 말고, 감각적 쾌락에 빠지지 말라. 오직 불요불굴(不撓不屈)의 노력으로 참선(參禪)하는 자만이 큰 행복을 얻는다.
28. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.
放逸如自禁 能却之爲賢. 己昇智慧閣 去危爲卽安. 明智觀於愚 譬如山如地.
방일여자금 능각지위현. 기승지혜각 거위위즉안. 명지관어우 비여산여지.
마치 산 정상에 있는 사람이 지상의 사람들을 바라보는 것처럼, 지혜로운 사람은 불요불굴(不撓不屈)의 노력으로 참선(參禪)함으로 무심함을 버리고 지혜의 높은 탑에 오를 때, 슬픔 없는 이 성인은 슬퍼하고 어리석은 대중을 바라본다.
29. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
不自放逸 從是多寤 羸馬比良 棄惡爲賢
불자방일 종시다오 이마비량 기악위현
방일한 사람들 가운데서 부지런하고, 잠든 사람들 가운데서 깨어 있는 사람은 빠른 말이 기름진 초원을 향해 시들고 죽은 초원을 빠르게 빠져나감과 같다.
30. By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised.
不殺而得稱 放逸致毁謗. 不逸摩竭人 緣諍得生天
불살이득칭 방일치훼방. 불일마갈인 연쟁득생천
인드라 신은 부지런하여 신들 가운데서 으뜸이 되었다 부지런함은 항상 찬양을 받고 게으른 비난을 받는 법이다
31. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
比丘謹愼樂 放逸多憂愆 結使所纏裏 爲火燒已盡
비구근신락 방일다우건 결사소전리 위화소이진
부지런함을 즐기고 게으름을 두려워하는 수행자는 크고 작은 온갖 속박을 불같이 태우면서 나아간다
32. The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
守戒福致喜 犯戒有懼心 能斷三界漏 此乃近泥洹
수계복치희 범계유구심 능단삼계루 차내근니원
부지런함을 즐기고 게으름을 두려워하는 수행자는 어느새 대자유의 경지에 이르러 결코 물러나는 일이 없다
Chapter 3. 심의품(心意品) Thought
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.
心多爲輕躁 難持難調護 智者能自正 如匠搦箭直
심다위경조 난지난조호 지자능자정 여장익전직
활 만드는 장인이 화살을 곧게 만드는 것처럼, 지혜로운 사람은 지키기 어렵고 억누르기 어려운 떨리고 흔들리는 생각을 곧게 만든다.
34. As a fish taken from his watery home and thrown onto dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).
如魚在旱地 以離於深淵 心識極惶懼 魔衆而奔馳
여어재한지 이리어심연 심식극황구 마중이분치
물가에서 끌어올려 마른 땅에 네던진 물고기처럼, 우리의 생각은 마라(유혹자)의 지배에서 벗어나려고 온통 떤다.
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.
輕躁難持 惟欲是從. 制意爲善 自調則寧
경조난지 유욕시종. 제의위선 자조즉영
붙잡기 어렵고 경솔하고 욕망을 따라 헤매는 마음을 억제하는 것은 좋은 일이다 억제된 마음이 평화를 가져오기 때문에
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.
意微難見 隨辱而行. 慧常自護 能守則安
의미난견 수욕이행. 혜상자호 능수칙안
지혜로운 사람은 자신의 생각을 잘 경계해야 한다. 생각은 감지하기 어렵고 매우 교묘하며, 자기들 마음대로 달려 빠져 나가기 때문이다. 잘 경계한 생각은 행복을 가져온다.
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).
獨行遠逝 覆藏無形. 損意近道 魔繫乃解.
독행원서 복장무형. 손의근도 마계내해.
자신의 마음을 잘 다스릴수 있는자는 아주 멀리 혼자 몸이 보이지 않게 선정으로 도달하고 주거하기에, 마라(유혹자)의 속박에서 자유로워 진다.
38. If a man's thoughts are unsteady, if he does not know the true dharma, if his peace of mind is troubled, his knowledge will never be perfect.
心無在息 亦不知法 迷於世事 無有正智
심무재식 역부지법 미어세사 무유정지
사람의 생각이 불안정하고, 참된 법을 모르고, 마음의 평화가 흔들리면, 그의 지식은 결코 완전할수 없다.
39. There is no fear for him whose thought is untroubled (by faults), whose thought is unagitated, who has ceased to think of good and evil, who is awake (watchful, vigilant).
觀身如空甁 安心如丘城 以慧與魔戰 守勝勿復失
관신여공병 안심여구성 이혜여마전 수승물부실
사람의 생각이 흐트러지지 않고, 마음이 혼란스럽지 않고, 선과 악에 대한 생각을 멈췄다면, 그가 깨어 있는 동안에는 두려움이 없다.
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.
觀身如空甁 安心如丘城 以慧與魔戰 守勝勿復失
관신여공병 안심여구성 이혜여마전 수승물부실
이 몸은 깨어지기 쉬운 항아리와 같다는 이 생각을 요새와 같이 굳건히 항상 경계하며, 지혜라는 무기로 마라(유혹자)를 공격해야 하며, 그가 정복당하는 것을 지켜봐야 하며, 그에 대한 경계를 항상 느춰선 안된다.
41. Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
是身不久 還歸於地 神識已離 骨幹獨存
시신불구 환귀어지 신식이리 골간독존
아아, 얼마 지나지 않아 이 몸은 땅에 누워져 뭇사람으로부터 피함의 대상이 되어 쓸모없는 통나무처럼 될 것이다.
42. Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
心豫造處 往來無端 念無邪僻 自爲招惡
심예조처 왕래무단 염무사벽 자위초악
‘당신 말고는 누구도 당신을 상처 입힐 수 없다’
미워하는 사람끼리, 원수진 사람끼리, 서로에게 해를 끼친다해도 잘못 다스려진 자신의 마음이 자신에게 끼치는 해와는 비할 수 없다.
43. Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
是意自造 非父母爲 可勉向正 爲福勿回
시의자조 비부모위 가면향정 위복물회
어머니나 아버지도 그보다 더 많은 것을 도와줄수없고, 다른 친척도 그보다 더 큰 도움을 줄 수 없습니다. 잘 경계된 자신의 마음만이 자신에게 가장 큰 도움을 줄 것입니다.
Chapter 4. 화향품(華香品) Flowers
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?
孰能擇地 捨鑑取天 誰設法句 如擇善華
숙능택지 사감취천 수설법구 여택선화
누가 이 땅과 야마천(죽은 자의 세상)과 신들의 세상을 이해할까? 화훼장식가(florist)가 좋은 꽃을 찾아내듯이, 누가 명백하게 드러난 진리의 길을 찾아낼 것인가?
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.
學者擇地 捨鑑取天 善說法句 能採德華
학자택지 사감취천 선설법구 능채덕화
수행자는 이 땅과 야마천과 신들의 세계를 이해할 것이다. 수행하는 제자는 마치 화훼 장식가(florist)가 좋은 꽃을 찾아내듯이, 명백하게 제시된 진리의 길을 발견할 것이다.
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.
觀身如沫 幻法野馬 斷魔華敷 不覩死生
관신여말 환법야마 단마화부 불도사생
이 몸이 거품과 같다는 것을 알고, 그것이 신기루처럼 허무하다는 것을 깨달은 사람은, 마라(유혹자)의 꽃으로 만든 뾰족한 화살을 꺾고 죽음의 왕을 결코 보지 않을 것이다.
47. Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.
如有採花 專意不散 村睡水漂 爲死所牽
여유채화 전의불산 촌수수표 위사소견
마음이 마구에 뒤얽인 채 (쾌락의) 꽃을 따던 사람은, 잠들은 마을이 홍수에 휩쓸려 가듯이 죽음도 그를 휩쓸어 간다.
48. Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.
如有採花 專意不散 欲意無厭 爲窮所困
유채화 전의불산 욕의무염 위궁소곤
마음이 마구에 뒤얽인 채 (쾌락의) 꽃을 따 모으고 지출 줄 모르고 채우려는 사람은 죽음으로 무너진다.
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.
如蜂集華 不嬉色香 但取味去 仁入聚然
여봉집화 불희색향 단취미거 인입취연
꽃과 그 꽃의 색깔이나 향기를 해치지않고 꽃꿀만을 모아 떠나는벌과 같이, 현자도 그와같이 대중속에서 살아야 한다.
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.
不務觀彼 作與不作 常自省身 知正不正
불무관피 작여부작 상자성신 지정부정
다른 사람의 잘못, 그들의 했거나 하지못한 일을 찾지말라. 대신, 현자는 자신이 한 일과 못한 일들을 주목해 잘 살펴 보아야 한다.
51. Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly.
如可意華 色好無香 工語如是 不行無得
여가의화 색호무향 공어여시 불행무득
아름다운 꽃이 색깔은 화려하지만 향기는 없는 것처럼, 행동이 따르지 않는 사람의 훌륭한 말은 결실 없는 헛된 것이다.
52. But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly.
如可意華 色美且香 工語有行 必得其福
여가의화 색미차향 공어유행 필득기복
그러나 아름다운 꽃과 같이 색깔과 향기가 가득한것같이, 훌륭한 말과 행동이 같이하는 사람에게는 훌륭한 결실 따를것이다.
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.
多集衆妙華 結 ?爲步瑤 有情積善根 後世轉殊勝
다집중묘화 결만위보요 유정적선근 후세전수승
많은 꽃무더기에서 수많은 종류의 화환을 만들 수 있듯이, 생사에 종속된 인간은 태어나면 수많은 선행을 해야한다.
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.
花香不逆風 芙蓉梅檀香 德香逆風薰 德人偏聞香
화향불역풍 부용매단향 덕향역풍훈 덕인편문향
꽃 향기는 바람을 거슬러 퍼지지 않고, 백단향이나 타가라, 말리카 꽃 향기도 바람을 거슬러 퍼지지 않습니다. 그러나 선한 사람의 향기는 바람도 거슬러 퍼집니다. 선한 사람의 향은 어디에서든지 스며듭니다.
55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.
栴檀多香 靑蓮芳花 雖曰是眞 不如戒香
전단다향 청연방화 수왈시진 불여계향
백단향이나 타가라, 연꽃, 바시키 등 이런 종류의 향 중에서도 덕의 향은 훨씬 탁월합니다.
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.
華香氣微 不可謂眞 持戒之香 到天殊勝
화향기미 불가위진 지계지향 도천수승
타가라와 샌달우드에서 나는 향은 미미하지만, 덕을 갖춘 자의 향은 천신들의 세계까지도 펴져 간다.
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.
戒具成就 行無放逸 定意度脫 長離魔道
계구성취 행무방일 정의도탈 장리마도
이러한 덕을 지닌 사람들, 사려깊게 사는 사람들, 그리고 진정한 지식을 통해 해탈한 사람들, 유혹자인 마라는 결코 그들을 찾지 못한다.
58, 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.
如作田溝 近于大道 中生蓮花 香潔可意
여작전구 근우대도 중생연화 향결가의
有生死然 凡夫處邊 慧者樂出 爲佛弟子
유생사연 범부처변 혜자락출 위불제자
58, 59. 큰길에 버려진 쓰레기 더미 위에서 백합이 향기롭고 기쁨으로 가득 차 자라듯이, 참으로 깨달은 부처님의 제자는 어둠 속을 걷는 사람들, 쓰레기와 같은 사람들 가운데서도 지혜로 빛을 내비춘다.
Chapter 5. 우암품(愚闇品) The Fool
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.
The chain of existence: samsara, chain of births and deaths which, goes on until we are freed from it by the knowledge of true law which leads to nirvana.
不寐夜長 疲倦道長 愚生死長 莫知正法
불매야장 피권도장 우생사장 막지정법
깨어 있는 자에게는 밤이 길고, 지친 자에게는 길이 멀기만 하다. 참된 법을 모르는 어리석은 자에게는 인생이 길기만 하다.
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 should be no companionship with a fool.
學無朋類 不得善友 寧獨守善 不與愚偕 自受大罪
학무붕류 부득선우 영독수선 불여우해 자수대죄
수행자는 자기보다 나은 사람이나 동등한 사람을 만나지 못한다면, 그는 반드시 혼자서 길을 가야한다. 어리석은 사람과는 길을 같이가지 마라.
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?
行爲不善 退見悔吝 致涕流面 報由宿習. 有子有財 愚唯汲汲 我且非我 何有子財. 行爲德善 進覩歡喜 應來受福 喜笑悅習.
행위불선 퇴견회린 치체류면 보유숙습. 유자유재 우유급급 아차비아 하유자재.
"이 아들들은 내 것이고, 이 재산은 내 것이다." 어리석은 자는 이런 생각에 사로잡혀 괴로워한다. 그 자신도 자기에게 속하지 않는데, 하물며 아들과 재산은 어찌 그럴 수 있겠는가?
63. The fool who knows his foolishness is wise at least that far. But a fool who thinks himself wise is called a fool indeed.
愚者自稱愚 常知善힐慧. 愚人自稱智 是謂愚中甚.
우자자칭우 상지선힐혜. 우인자칭지 시위우중심.
자신의 어리석음을 아는 바보는 적어도 그 정도만큼은 현명하다. 그러나 스스로를 현명하다고 생각하는 바보는 참으로 바보라고 불린다.
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.
過罪未熟 愚以恬淡. 至其熟時 愚人盡形壽 承事明知人 亦不知眞法 如杓斟酌食.
과죄미숙 우이염담. 지기숙시 우인진형수 승사명지인 역부지진법 여표짐작식.
어리석은 사람이 평생 현명한 사람과 어울려 산다 해도, 숟가락이 수프 맛을 모르는 것처럼 진실을 알지 못할 것이다.
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.
智者須臾間 承事賢聖人 一一知眞法 如舌了衆味
지자수유간 승사현성인 일일지진법 여설료중미
지혜로운 사람은 성인과 단 1분만 어울린다해도, 혀가 수프의 맛을 느끼는 것처럼 곧 진리를깨닫게 될 것이다.
66. Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.
愚人施行 爲身招患. 快心作惡 自致重殃.
우인시행 위신초환. 쾌심작악 자치중앙.
지혜가 없는 어리석은 자들은 자기 자신이 자신의 가장 큰 적이 되어, 쓴 열매를 맺는 악행을 행한다.
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.
行爲不善 退見悔린 致涕流面 報由熟習
행위불선 퇴견회린 치체류면 보유숙습
스스로 저지른 뒤에야 뉘우치거나 눈물을 흘리면서 그 대가를 치른다면 이런 행동은 옳지 않다
68. That deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.
行爲德善 進覩歡喜 應來受福 喜笑悅習
행위덕선 진도환희 응래수복 희소열습
후회하지 않는 행위, 그 보상을 기쁘고 즐겁게 받을수 행위는 잘한 행위이다.
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.
過罪未熟 愚以怡淡 至其熟時 自受大罪
과죄미숙 우이이담 지기숙시 자수대죄
어리석은 자는 행한 악행이 열매를 맺지 않는 한 그것을 꿀과 같다고 생각하지만, 그악행이 열매를 맺으면 어리석은 자는 비로서 재난을 당한다.
'못된 짓을 해도 결과가 바로 나타나지 않지만, 업은 계속 타고난다’
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.
從月至於月 愚者用飮食 彼不信於佛 十六不獲一
종월지어월 우자용음식 피불신어불 십육불획일
어리석은 사람이 한 두달씩 쿠사풀 잎 끝으로 음식을 먹는다 해도, 그는 진리를 잘 숙고한 사람들의 16분의 1만큼도 가치 없는 사람이다.
71. An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.
惡不卽時 如穀牛乳 罪在陰伺 如灰覆火
악불즉시 여곡우유 죄재음사 여회복화
갓 짠 우유가 금방 굳지 않듯이, 악을행한 즉시 과보는 없다 해도, 재로 덮여 있는 불씨와 같아, 어리석은 자를 따라 다니며 불태운다.
72. The knowledge that a fool acquires, far from being to his advantage, destroys his bright share of merit and cleaves his head.
愚生念慮 至終無利 自招刀杖 報有印章
우생염려 지종무리 자초도장 보유인장
어리석은 자의 재주와 힘과 기술은 그의 명성과 지혜를 파괴할 뿐이다.
'어리석은 사람은 온갖 궁리에도 오히려 자신의 지혜와 공덕을 없앨 뿐이다’
73. Let the fool wish for a false reputation, for precedence among Bhikkhus, for lordship in the convents, for worship among other people!
愚人貪利養 求望名譽稱 在家自興嫉 常求他供養
우인탐리양 구망명예칭 재가자흥질 상구타공양
어리석은 자는 거짓된 명예를 바라며, 비구들 사이에서의 우위를 바라며, 사원에서의 지배권을 바라며, 다른 사람들 사이에서는 존경을 바란다.
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.
勿의此養 爲家捨罪 此非至意 用用何益. 愚爲愚計想 欲慢日用增.
물의차양 위가사죄 차비지의 용용하익. 우위우계상 욕만일용증.
"재가불자와 비구승들에게 모두 이것이 내가 한 일이라고 생각하게 하라. 해야 할 일과 하지 말아야 할 일에서 그들이 나에게 복종하게 하라." 어리석은 자의 마음은 이러하며, 그의 욕망과 교만은 날로 커진다.
75. "One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikkhu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
異哉夫利養 泥洹趣不同 能第是知者 比丘眞佛子 不樂着利養 閑居却亂意
이재부리양 이원취부동 능제시지자 비구진불자 불락착리양 한거각란의
“하나는 부로 이끄는 길이고, 다른 하나는 열반으로 이끄는 길이다.” 부처님의 제자인 비구가 이것을 깨달았다면, 그는 명예를 갈망하지 않을 것이며, 세속에서 벗어나려고 노력할 것이다.
Chapter 6. 현철품(賢哲品) The Wise
76. Should one a man of wisdom meet who points out faults and gives reproof, who lays a hidden treasure bare, with such a sage should one consort. Consorting so is one enriched and never in decline.
深觀善惡 心知畏忌 畏而不犯 終吉無憂 故世有福 念思紹行 善致其願 福祿轉勝
심관선악 심지외기 외이불범 종길무우 고세유복 염사소행 선치기원 복록전승
지혜로운 사람이 허물을 지적하고 꾸짖으며, 숨겨진 보물을 드러낸다면, 그러한 성인과 사귀어야 한다. 그렇게 사귀면 자신이 지혜스러워지며 결코 쇠퇴하지 않는다.
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.
晝夜當精勤 牢持於禁戒 爲善友所敬 惡友所不念
주야당정근 뇌지어금계 위선우소경 악우소불념
훈계하고, 가르치고, 옳지 않은 것을 금하라 말하는 이는 선한 사람에게는 사랑을 받을 것이요, 악한 사람에게는 미움을 받을 것이다.
78. Don’t go around with evil friends, with rogues do not consort. Spend your time with noble friends, with worthy ones consort.
常避無義 不親愚人 思從賢人 狎附上士
상피무의 불친우인 사종현인 압부상사
악한 벗과 어울리지 말고, 사기꾼과 어울리지 말라. 고귀한 벗과 어울리고, 훌륭한 벗과 어울려라.
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).
喜法臥安 心悅意淸 聖人演法 慧常樂行
희법와안 심열의청 성인연법 혜상락행
진리를 즐기는 자는 고요한 마음으로 행복하게 산다. 성인은 성자(아리야)가 설파한 진리를 항상 기뻐한다.
80. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
弓工調角 水人調船 材匠調木 智者調身
궁공조각 수인조선 재장조목 지자조신
우물 만드는 사람은 물을 (마음대로) 찾아내고, 활 만드는 사람은 화살을 구부리고, 목수는 나무 통나무를 구부리고, 지혜로운 사람은 자기 자신을 다룬다.
81. As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
譬如厚石 風不能移 智者意重 毁譽不傾
비여후석 풍불능이 지자의중 훼예불경
견고한 바위가 바람에 흔들리지 않는 것처럼 지혜로운 사람은 비난과 칭찬 속에서도 흔들리지 않는다.
82. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
譬如深淵 澄靜淸明 慧人聞道 心爭歡然
비여심연 징정청명 혜인문도 심쟁환연
현명한 사람은 진리를 듣고 나면 깊고 고요하고 고요한 호수처럼 고요해진다.
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.
大人體無欲 在所昭然明 雖或遭苦樂 不高現其智
대인체무욕 재소소연명 수혹조고락 불고현기지
현명한 사람은 어디서나 집착을 버리고 쾌락을 찾아 헛수고를 하지 않는다 즐거움을 만나거나 괴로움을 만나거나 지혜로운 사람은 흔들리지 않는다.
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.
大賢無世事 不願子財國 常守戒慧道 不貪邪富貴
대현무세사 불원자재국 상수계혜도 불탐사부귀
어떤 사람이 자기 자신을 위해서든, 다른 사람을 위해서든 아들을 원하지 않고, 부나 영주됨을 원하지 않으며, 부당한 방법으로 자신의 성공을 원하지 않는다면, 그는 선하고 지혜롭고 덕이 있는 사람이다.
85. Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
世皆沒淵 鮮克度岸 如或有人 欲度必奔
세개몰연 선극도안 여혹유인 욕도필분
사람 가운데 강 건너편에 도달하는 사람(아라한이 되는 사람)은 적고, 나머지 사람들은 강변을 따라 오르락 내리막만 한다.
86. But those who practice according to the well-expounded Dharma will reach the other shore (Nirvana), having crossed the dominion of death, however difficult to overcome.
誠貪道者 攬受正敎 此近彼岸 脫死爲上
성탐도자 남수정교 차근피안 탈사위상
그러나 진리가 바르게 말해졌을 때 그 이치에 따르는 사람은 건너기 어려운 죽음의 강을 건너 머지않아 저쪽 기슭에 이르리라.
87, 지혜로운 사람은 어둠을 등지고 밝음을 찾아 나서야 한다 어둠의 집을 떠나 출가하여 고독 속에서 기쁨을 찾으라.
斷五陰法 靜思智慧 不反入淵 棄의其明
단오음법 정사지혜 불반입연 기의기명
Let the wise man leave the way of darkness and follow the way of light. After going from his home to a homeless state, that retirement so hard to love.
88. 번뇌를 물리칠 좋은 약을 구하라 지혜로운 사람은 욕망을 버리고 아무것도 가진 것 없이 마음의 때를 씻어 자신을 맑히라.
抑制情欲 絶樂無爲 能自拯濟 使意爲慧
억제정욕 절락무위 능자증제 사의위혜
Let him there look for enjoyment. Putting away all pleasures, calling nothing his own, let the wise man cleanse himself from all the impurities of the heart.
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.
學取正智 意惟正道 一心受諦 不起爲樂 漏盡習除 是得度世
학취정지 의유정도 일심수체 불기위락 누진습제 시득도세
마음이 지식의 일곱 가지 요소의 뿌리를 잘갖춘 사람, 아무것에도 집착하지 않고 집착에서 벗어난 자유를 기뻐하는 사람, 욕망을 정복하고 빛으로 가득 찬 사람은 이 세상에서도 자유롭습니다.
Chapter 7. 아라한품(阿羅漢品) The Venerable (Arhat).
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.
去離憂患 脫於一切 縛結已解 冷而無暖
거리우환 탈어일체 박결이해 냉이무난
생사의 여행은 끝났다. 근심과 걱정을 떠나 모든 얽매임을 끊고 자유를 얻은 사람, 아라한에게 이제 괴로움은 없다.
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.
心淨得念 無所貪樂 己度痴淵 如雁棄池
심정득념 무소탐락 기도치연 여안기지
바르게 생각하는 사람은 집 떠나고, 쉴 집도 반기지 않는다. 호수를 떠나는 백조처럼 그들은 저마다 집을 떠난다.
92. If a person has nothing to rely on, he knows what he values most. He wishes for emptiness and formlessness, and contemplates them as his way. Birds fly in the sky without leaving footprints, just like the wayfarer, who speaks without interest.
若人無所依 知彼所貴食 空及無相願 思惟以爲行 鳥飛虛空 而無足跡 如彼行人 言設無趣
약인무소의 지피소귀속 공급무상원 사유이위행 조비허공 이무족적 여피행인 언설무취
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.
如鳥飛虛空 而無有所애 彼人獲無漏 空無相願定
여조비허공 이무유소애 피인획무루 공무상원정 잡념이란 잡념은 모두 끊어 버리고 먹고 입음에 구애받지 않는 그런 사람의 깨달음의 경지는 텅비어 아무 흔적도 없기 때문에 허공을 나는 새의 자취처럼 알아보기가 어렵다.
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.
制根從正 如馬調御 捨교慢習 爲天所敬
제근종정 여마조어 사교만습 위천소경
잘 길들인 말 처럼 모든 감각이 잔잔하고 자만과 번뇌를 끊어 버린 사람은 신들까지도 그를 부러워한다.
95. Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirth.
不怒如地 不動如山 眞人無垢 生死世絶
불노여지 불동여산 진인무구 생사세절
아라한은 땅처럼 인내심이 강하고 쉽게 노하지 않으며, 문설주처럼 굳건하고, 인생의 흥망성쇠에 흔들리지 않으며, 진흙 하나 없는 호수처럼 고요하고 순수하다. 이러한 아라한에게는 더 이상 윤회가 없다.
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.
心已休息 言行亦止 從正解脫 寂然歸滅
심이휴식 언행역지 종정해탈 적연귀멸
바른 지혜로 깨달음을 절대 평화에 이른 사람은 마음이 잔잔하게 가라앉고 말과 행동도 고요하다.
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.
棄欲無着 缺三界障 望意已絶 是謂上人
기욕무착 결삼계장 망의이절 시위상인
그릇된 믿음 없이 절대를 깨달아 윤회의 줄을 끊어 버리고 온갖 유혹을 물리치고 욕망을 버린 사람 그는 참으로 뛰어난 사람이다.
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.
在聚在野 平野高岸 應眞所遇 莫不蒙祐
재취재야 평야고안 응진소우 막불몽우
마을이나 숲이나 골짜기나 평지나 깨달음을 얻은 이가 사는 곳이라면 어디이거나 그곳은 즐겁다
99. Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.
彼岸空閑 衆人不能 快哉無望 無所欲求
피안공한 중인불능 쾌재무망 무소욕구
사람들이 없는 숲 속은 즐겁다 집착을 버린 이들은 세상 사람들이 즐거워 하지 않는 곳에서 즐거워한다 그들은 감각적인 쾌락을 추구하지 않기 때문에
Chapter 8. 술천품(述千品) The Thousands
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.
雖誦千言 句義不正 不如一要 聞可滅意
수송천언 구의부정 불여일요 문가멸의
쓸모없는 말을엮어. 늘어놓는 천 마디보다. 들으면 마음이 가라앉는 한 마디가 훨씬 뛰어난 말이다.
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.
雖誦千章 不義何益 不如一義 聞行可度
수송천장 불의하익 불여일의 문행가도
쓸모 없는 구절을 모아 엮어 놓은 천 편의 시보다 들으면 마음이 가라앉는 한 편의 시가 훨씬 뛰어난 시다.
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.
雖多誦經 不解何益 解一法句 行可得道
수다송경 불해하익 해일법구 행가득도
쓸모 없는 구절을 모아 백 편의 시를 읊기보다 들으면 마음이 가라앉는 한편의 시가 훨씬 뛰어난 것이다.
103. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
千千爲敵 一夫勝之 未若自勝 爲戰中上
천천위적 일부승지 미약자승 위전중상
전쟁터에서 싸워 백만인을 이기기보다 자기 자신을 이기는 사람이 가장 뛰어난 승리자다.
104. Conquest of self is indeed better than the conquest of other persons; of one who has disciplined himself, who always practices self-control.
自勝最賢 故曰人王 護意調身 自損至終
자승최현 고왈인왕 호의조신 자손지종
자기 자신을 이기는 일은 남을 이기는 일보다 뛰어난 것 그러니 자신을 억제하고 항상 절제하는 사람이 되라.
雖曰尊天 神魔梵釋 皆莫能勝 自勝之人
수왈존천 신마범석 개막능승 자승지인
이와 같은 사람의 승리는 그 누구도 꺽어 물리칠 수 없다 음악의 신도 악마도 또한 세상을 창조한 최고의신이라 할지라도.
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.
月千反祠 終身不輟 不如復臾 一心念法 一念造福 勝彼終身
월천반사 종신불철 불여부유 일심념법 일념조복 승피종신
백년 동안 다달이 천 번씩 제사를 지내기보다는 단 한순간이라도 진정한 수행자를 돕는 것이 뛰어난 일이다.
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.
雖終百歲 奉事火祠 不如復臾 供養三尊 一供養福 勝彼百年
수종백세 봉사화사 불여복유 공양삼존 일공양복 승피백년
숲 속에서 백 년 동안 불의 신에게 제사를 지내기보다는 단 한순간이라도 진정한 수행자를 돕는 것이 뛰어난 일이다.
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.
祭神以求福 從後望其報 四分未望一 不如禮賢者
제신이구복 종후망기보 사분미망일 불여예현자
이 세상에서 복을 받기 위해 일년 내내 희생을 바쳐 제사 지내도 그 공덕은 진정한 수행자를 돕는 4분의1에도 미치지 못한다.
109. Those who practice good manners and respect elders will naturally receive four blessings: good health, strength, longevity, and peace.
能善行禮節 常敬長老者 四福自然增 色力壽而安
능선행례절 상경장노자 사복자연증 색력수이안
항상 남을 존중하고 윗 사람을 섬기는 사람에게는 아름다움과 편안함과 건강과 장수 이 네 가지 복이 더욱 자란다.
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.
若人壽百歲 遠正不持戒 不如生一日 守戒正意禪
약인수백세 원정불지계 불여생일일 수계정의선
비록 백 년을 살지라도 행실이 나쁘고 마음이 어지럽다면 마음이 고요를 지니고 덕행을 쌓으면서 하루를 사는 것만 못한다.
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.
若人壽百歲 邪僞無有智 不如生一日 一心學正智
약인수백세 사위무유지 불여생일일 일심학정지
비록 백 년을 살지라도 어리석어 마음이 흐트러져 있다면 지혜롭고 마음의 고요를 지닌 사람이 단 하루를 사는 것에 미치지 못한다.
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.
若人壽百歲 懈怠不精進 不如生一日 勉力行精進
약인수백세 해태불정진 불여생일일 면력행정진
비록 백 년을 살지라도 게으르고 정진하지 않는다면 부지런히 노력하며 사는 그 하루가 훨씬 낫다.
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.
若人壽百歲 不知成敗事 不如生一日 見微知所忌
약인수백세 불지성패사 불여생일일 견미지소기
비록 백 년을 살지라도 삶과 죽음의 도리를 모른다면 그 같은 도리를 알고 사는 그 하루가 훨씬 낫다.
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.
若人壽百歲 不見甘露道 不如生一日 服行甘露味
약인수백세 불견감로도 불여생일일 복행감로미
비록 백 년을 살지라도 절대 평화에 이르는 길을 모른다면 그 같은 길을 알고 사는 그 하루가 훨씬 낫다.
115. And he who lives a hundred years, not seeing the highest dharma, a life of one day is better if a man sees the highest dharma.
若人壽百歲 不知大道義 不如生一日 學推佛法要
약인수백세 불지대도의 불여생일일 학추불법요
비록 백 년을 살지라도 최상의 진리를 모른다면 그 같은 진리를 알고 사는 그 하루가 훨씬 낫다.
Chapter 9. 악행품(惡行品) Evil
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.
見善不從 反隨惡心 求福不正 反樂邪음
견선부종 반수악심 구복부정 반락사음
선한 일은 서둘러 행하고 악한 일에는 마음을 멀리하라 선한 일을 하는데 게으르면 그의 마음은 벌써 악을 즐기고 있다.
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.
人雖爲惡行 亦不數數作 於彼意不樂 知惡之爲苦
인수위악행 역불수수작 어피의불락 지악지위고
누가 만일 악한 일을 저질렀다면 두 번 다시 되풀이하지 말라 그 일을 즐겁게 여기지 말라 악한 일을 쌓는 것은 괴로움이다.
118. If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.
人能作其福 亦當數數造 於彼意須樂 善受其福報
인능작기복 역당수수조 어피의수락 선수기복보
누가 만일 선한 일을 했다면 항상 그 일을 되풀이 하라 그일을 즐겁게 여기라 선한 일을 쌓는 것은 즐거움이다.
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.
妖孼見福 其惡未熟 至其惡熟 自受罪虐
요얼견복 기악미숙 지기악숙 자수죄학
악의 열매가 맺히기 전에는 악한 자도 복을 만난다 그러나 악의 열매가 익었을 때 악한 자는 재난을 당한다.
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.
禎祥見禍 其善未熟 至其善熟 必受其福
정상견화 기선미숙 지기선숙 필수기복
선의 열매가 맺히기 전에는 선한 이도 이따금 화를 만난다 그러나 선의 열매가 익었을 때 선 한 사람은 복을 받는다.
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.
莫輕小惡 以爲無殃 水滴雖微 漸盈大器 凡罪充滿 從小積成
막경소악 이위무앙 수적수미 점영대기 범죄충만 종소적성
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.
莫輕小善 以爲無福 水滴雖微 漸盈大器 凡福充滿 從纖纖積
막경소선 이위무복 수적수미 점영대기 범복충만 종섬섬적
내게는 업보가 오지 않으리라’고 선을 가볍게 여기지 말라 방울물이 고여서 항아리를 채우나니 조금씩 쌓인 선이 큰 선을 이룬다.
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.
伴少而貨多 商人출척懼 嗜欲賊害命 故慧不貪欲
반소이화다 상인출척구 기욕적해명 고혜불탐욕
많은 재물을 가진 상인이 동행이 적으면 위험한 길을 피하듯 더 살려고 하는 사람이 독을 피하듯 모든 악행을 피해야 된다.
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.
有身無瘡우 不爲毒所害 毒奈無瘡何 無惡所造作
유신무창우 불위독소해 독나무창하 무악소조작
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.
加惡誣罔人 淸白猶不汚 愚殃反自及 如塵逆風분
가악무망인 청백유불오 우앙반자급 여진역풍분
순진한 사람을 속이고 깨끗하고 때묻지 않은 이를 해친다면 악은 도리어 어리석은 자에게 돌아간다 마치 바람을 향해 던진 먼지처럼.
126. Some are reborn as human beings, the wicked are reborn in a place of continuous torment (niraya). The righteous go to the deva world, and those who are free from moral intoxicants (the arahats) realize Nibbana.
有識墮胞胎 惡者入地獄 行善上昇天 無爲得泥洹
유식타포태 악자입지옥 행선상승천 무위득니원
어떤 사람은 모태에 다시 들어가고 악인은 지옥으로 떨어지고 착한 이는 천상으로 올라가고 번뇌가 없는 이는 절대 평화에 들어간다.
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 a man might be freed from an evil deed.
非空非海中 非隱山石間 莫能於此處 避원宿怨殃
비공비해중 비은산석간 막능어차처 피원숙원앙
허공 중에서도 바다 가운데서도 또는 산 속 동굴에 들어갈지라도 악업의 갚음에서 벗어날 그런 장소는 어디에도 없다.
128. 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).
非空非海中 非入山石間 無有他方所 脫之不受死
비공비해중 비입산석간 무유타방소 탈지불수사
허공 중에서도 바다 가운데서도 또한 산 속 동굴에 들어갈지라도 거기 머물러 죽음에서 벗어날 그런 장소는 어디에도 없다.
Chapter 10. 도장품(刀杖品) Punishment
129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.
一切皆懼死 莫不畏杖痛 恕己可爲譬 勿殺勿行杖
일체개구사 막불외장통 서기가위비 물살물행장
모든 것은 폭력을 두려워하고 죽음을 두려워한다 이 이치를 자기 몸에 견주어 남을 죽이거나 죽게 하지 말라
130. All are afraid of the stick, all hold their lives dear. Putting oneself in another's place, one should not beat or kill others.
遍於諸方求 念心中間察 頗有斯等類 不愛己愛彼 以己喩彼命 是故不害人
편어제방구 염심중간찰 파유사등류 불애기애피 이기유피명 시고불해인
모든 것은 폭력을 두려워하고 평화로운 삶을 사랑한다 이 이치를 자기 몸에 견주어 남을 죽이거나 죽게 하지 말라.
131. He who seeks his own happiness by oppressing others, who also desire to have happiness, will not find happiness in his next existence.
善樂於愛欲 以杖加群生 於中自求安 後世不得樂
선락어애욕 이장가군생 어중자구안 후세부득락
모든 생명은 평화를 바라는데 폭력으로 이들을 해치는 자는 자신의 평화를 구할지라도 뒷세상의 평화는 얻지 못한다.
132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death.
人欲得歡樂 杖不加群生 於中自求樂 後世亦得樂
인욕득환락 장불가군생 어중자구락 후세역득락
모든 생명은 평화를 사랑한다 폭력으로 이들을 해치지 않고 그 속에서 자신의 평화를 구하면 뒷세상의 평화를 얻게 되리라.
133. Do not speak harshly to anyone; those who are thus spoken to will retort. Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you.
不當추言 言當畏報 惡往禍來 刀杖歸軀
부당추언 언당외보 악왕화래 도장귀구
134. If you can keep yourself calm and quiet like a broken gong which is no longer resonant, you are sure to realize Nibbana, there will be no harshness in you.
出言以善 如卽鐘磬 身無論議 度世卽安
출언이선 여즉종경 신무론의 도세즉안
135. As with a stick the cowherd drives his cattle to the pasture, so also, ageing and death drive the life of beings.
譬人操杖 行牧食牛 老死猶然 亦養命去
비인조장 행목식우 노사유연 역양명거
소 치는 사람이 채찍을 들고 소를 몰아 목장으로 데리고 가듯 늙음과 죽음은 쉬지 않고 우리의 목숨을 몰고 간다.
136. A fool while doing evil deeds does not know them as being evil; but that fool suffers for his evil deeds like one who is burnt by fire.
愚憃作惡 不能自解 殃追自焚 罪成熾然
우창작악 불능자해 앙추자분 죄성치연
그러나 어리석은 자는 악한 짓을 하고도 스스로 그것을 깨닫지 못한다 자기가 지은 업의 불길에 제 몸을 태우면서 괴로워한다.
137. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:
歐杖良善 妄讒無罪 其殃十倍 災仇無數
구장량선 망참무죄 기앙십배 재구무수
죄없는 순진한 사람을 폭력으로 해치는 자 다음 열 가지 중에서 어느 갚음을 받게 되리라.
138. He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,
生受酷痛 形體毁折 自然惱病 失意恍惚
생수혹통 형체훼절 자연뇌병 실의황홀
139. Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures,
人所誣咎 或縣官厄 財産耗盡 親戚別離
인소무구 혹현관액 재산모진 친척별리
140. Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.
舍宅所有 災火焚燒 死入地獄 如是爲十
사택소유 재화 소 사입지옥 여시위십
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.
雖裸剪髮 被服草衣 沐浴踞石 奈痴結何
수라전발 피복초의 목욕거석 나치결하
나체의 고행과 소라처럼 틀어 올린 머리 몸에 재를 바르고 단식을 하고 이슬 내린 땅에 눕고 먼지를 뒤집어 쓰고 또는 웅크리고 앉아 꼼짝하지 않는 이와 같은 갖가지 고행도 망상을 끊지 못한 자를 맑게 할 수는 없다.
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).
自嚴以修法 減損受淨行 杖不加群生 是沙門道人
자엄이수법 감손수정행 장불가군생 시사문도인
몸의 치장이야 어떻든 평온한 마음으로 행동을 삼가고 육체의 욕망을 끊고 산 목숨을 해치지 않으면 그가 곧 수도승이다.
143. Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped.
世黨有人 能知慙愧 是名誘進 如策良馬 (세당유인 능지참괴 시명유진 여책량마)
144. Like a good horse stirred at a touch of the whip, be diligent and get alarmed by an endless round of rebirths (i.e., samsara). By faith, morality, effort, concentration, discernment of the Dhamma, be endowed with knowledge and practice of morality, and with mindfulness, leave this immeasurable dukkha (of samsara) behind.
如策良馬 進退能遠 人有信戒 定意精進 受道慧成 便滅衆苦
여책양마 진퇴능원 인유신계 정의정진 수도혜성 편멸중고
145. Farmers channel the water; fletchers straighten the arrows; carpenters work the timber; the wise tame themselves.
弓工調絃 水人調船 材匠調木 智者調身 (궁공조현 수인조선 재장조목 지자조신)
물 대는 사람은 물을 끌어들이고 활 만드는 사람은 화살을 곧게 한다 목수는 재목을 다듬고 덕망이 있는 사람은 자기 자신을 다룬다.
Chapter 11. 노모품(老耗品) Old Age
146. Why is there laughter, why is there joy while this world is always burning? Why do you not seek a light, you who are shrouded in darkness (ignorance)? [Note: Fire is used by the Buddhists to represent the empirical process which is full of suffering.]
何喜何笑 世常熾然 深蔽幽冥 不如求錠.
하희하소 세상치연 심폐유명 불여구정
무엇을 웃고 무엇을 기뻐하랴 세상은 끊임없이 불타고 있는데 그대는 암흑에 둘러싸인 채 어찌하여 등불을 찾지 않는가
147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!
見身形範 倚以爲安 多想致病 豈知非眞 (견신형범 의이위안 다상치병 기지비진)
보라, 이 꾸며 놓은 몸뚱이를 육신은 상처 덩어리에 불과한 것 병치레 끊일 새 없고 욕망에 타오르고 단단하지도 영원하지도 못한 껍데기
148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.
老則色衰 所病自壞 形敗腐오 命終自然 (노즉색쇠 소병자괴 형패부오 명종자연)
149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?
自死神徙 如御棄車 肉消骨散 身何可호
자사신사 여어기거 육소골산 신하가호
150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.
身爲如城 骨幹肉塗 生至老死 但藏규慢
신위여성 골간육도 생지노사 단장규만
151. The splendid chariots of kings wear away; the body also comes to old age but the virtue of the good never ages, thus the good teach to each other.
老則形變 喩如故車 法能除苦 宜以力學
노즉형변 유여고거 법능제고 의이력학
화려한 왕의 수레도 닳아 없어지고 이 몸도 그와 같이 늙어 버리지만 선한 이의 가르침은 시들지 않는다 선한 사람끼리 진리를 말하므로
152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.
人之無聞 老苦特牛 但長肌肥 無有智慧
인지무문 노고특우 단장기비 무유지혜
153. I, who have been seeking the builder of this house (body), failing to attain Enlightenment (Bodhi nana or Sabbannuta nana) which would enable me to find him, have wandered through innumerable births in samsara. To be born again and again is, indeed, dukkha!
生死有無量 往來無端緖 求於屋舍者 數數受胞胎
생사유무량 왕래무단서 구어옥사자 수수수포태
나는 이 집 지은 이를 찾아 이리 기웃 저리 기웃 하였지만 찾지 못한 채 여러 생을 보냈다 생존은 어느 곳에서나나 괴로움이었다.
154. Oh house-builder! You are seen, you shall build no house (for me) again. All your rafters are broken, your roof-tree is destroyed. My mind has reached the unconditioned (i.e., Nibbana); the end of craving (Arahatta Phala) has been attained.
以觀此屋 更不造舍 梁棧已壞 臺閣최折 心已離行 中間已滅 (이관차옥 경불조사 양잔이괴 대각최절 심이리행 중간이멸)
155. Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.
不修梵行 又不富財 老如白鷺 守伺空池
불수범행 우불부재 노여백로 수사공지
젊었을때 수행하지 않고 정신적인 재산을 모아 두지 못한 사람은 고기 없는 못가의 늙은 백로 처럼 쓸쓸히 죽어 갈 것이다.
156. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.
旣不守戒 又不積財 老괘氣渴 思故何逮
기불수계 우불적재 노괘기갈 사고하체
젊었을 때 수행하지 않고 정신적인 재산을 모아 두지 못한 사람은 부러진 활 처럼 쓰러져 누워 부질없이 지난 날을 탄식하리라.
Chapter 12. 기신품(己身品) The Self
157. One who cherishes oneself should carefully guard what one holds dear; desiring liberation, one should study the true path and remain ever vigilant.
自愛身者 愼護所守 希望欲解 學正不寢
자애신자 신호소수 희망욕해 학정불침
자기를 사랑할 줄 안다면 자신을 잘 지켜야 한다 지혜로운 사람은 밤의 세 때 중 한번쯤은 깨어 있어야 한다.
158. First, seek understanding through study; observe to discern right from wrong. Accept the truth and share it with others; with wisdom, you shall no longer be deluded.
學當先求解 觀察別是非 受諦應誨彼 慧然不復惑
학당선구해 관찰별시비 수체응회피 혜연불부혹
먼저 자기 자신을 바로 갖추고 그런 다음에 남을 가르치라 이와 같이 하는 지혜로운 이는 괴로워할 일이 없으리라.
159. One must be able to practice what one teaches and follow the very instructions one imparts; if one is not guided by such teachings oneself, how can one possibly instruct others?
當之剋修 隨其敎訓 己不被訓 焉能訓彼
당지극수 수기교훈 기부피훈 언능훈피
남을 가르치듯 스스로 행한다면 그 자신을 잘 다룰 수 있고 남도 잘 다스리게 될 것이다 자신을 다루기란 참으로 어렵다.
160. Take your own mind as your teacher, rather than following others as teachers; by making yourself your own teacher, you attain the true wisdom of the enlightened.
自己心爲師 不隨他爲師 自己爲師者 獲眞智人法
자기심위사 불수타위사 자기위사자 획진지인법
자기야 말로 자신의 주인 어떤 주인이 따로 있을까 자기를 잘 다룰 때 얻기 힘든 주인을 얻은 것이다.
161. What I create, I will suffer the consequences of; I will correct my own evil deeds, just as a diamond bead.
本我所造 後我自受 爲惡自更 如剛鑽珠
본아소조 후아자수 위악자갱 여강찬주
내가 지은 것의 결과는 내가 감수할 것이다. 마치 다이아몬드 구슬처럼 내 자신의 악행을 바로잡을 것이다.
162. If one does not observe the precepts, vices spread like creeping vines; indulging in passions and unrestrained desires, one’s evil deeds multiply day by day.
人不持戒 滋蔓如藤 逞情極欲 惡行日增
인불지계 자만여등 영정극욕 악행일증
계율을 지키지 않으면 악습이 덩굴처럼 번져나가고, 정욕과 절제 없는 욕망에 빠져 날마다 악행이 늘어난다.
163. Easy to do are things that are bad and harmful to oneself, but exceedingly difficult to do are things that are good and beneficial.
惡行危身 愚以爲易 善最安身 愚以爲難
악행위신 우이위이 선최안신 우이위난
악한 일은 자신에게 해를 끼치지만 그 일은 저지르기 쉽다 착한 일은 자신에게 평화를 가져오지만 그 일은 행하기가 어렵다.
164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.
如眞人敎 以道活身 愚者嫉之 見而爲惡 行惡得惡 如種苦種
여진인교 이도활신 우자질지 견이위악 행악득악 여종고종
진리에 따라 살아가는 성자의 가르침을 좁은 생각으로 비난하는 바보들은 열매가 여물면 저절로 말라 죽는 카타카 풀 처럼 스스로 파멸 한다.
165. By oneself is evil done, by oneself is one defiled. By oneself is evil left undone, by oneself is one purified. Purity and impurity depend on oneself—no one can purify another.
166. For the sake of another's benefit, however great it may be, do not neglect one's own (moral) benefit. Clearly perceiving one's own benefit one should make every effort to attain it.
凡用必豫慮 勿以損所務 如是意日修 事務不失時 (범용필예려 물이손소무 여시의일수 사무불실시)
Chapter 13. 세속품 (世俗品) The World
167. Do not follow ignoble ways, do not live in negligence, do not embrace wrong views, do not be the one to prolong samsara.
비열한 길을 따르지 말고, 방임하며 살지 말고, 잘못된 견해를 받아들이지 말고, 윤회를 연장하는 자가 되지 마라.
168. Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.
169. Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.
170: If a man looks at the world (i.e., the five skandhas) in the same way as one looks at a bubble or a mirage, the King of Death will not find him.
171. Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it.
172. He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.
173. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
174. This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.
175. The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.
176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.
177. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.
178. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.
Chapter 14. 불타품(佛陀品) The Buddha (The Awakened)
179. He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?
180. He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?
181. Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).
182. Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).
183. Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.
184. The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.
185. Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,—this is the teaching of the Awakened.
186. There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;
187. Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.
188. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.
189. But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.
190. He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:—
191. Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;—
192. That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain.
193: It is hard to find the noblest of men (Buddha); he is not born everywhere nor in every clan. To whatever clan such a wise man is born, that clan prospers.
194. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.
195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
Chapter 15. 안락품(安樂品) Happiness
197. Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!
198. Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!
199. Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed!
200. Happy indeed we live, we who possess nothing! We shall be feeders on joy, like the radiant gods (devá ábhassará, a class of gods in the realm of subtle form (rúpa-dhátu), they are said to subsist on joy instead of food).
201. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
202. There is no fire like lust, no waste like hatred. There is no ill like the aggregates, no bliss higher than the peace (of Nibbána).
203. Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness.
204. Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.
205. He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.
206. The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy.
207. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.
208. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
Chapter 16. 애호품(愛好品) The Pleasure
209. He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.
210. Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.
211. Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.
212. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.
213. From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.
214. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.
215. From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.
216. From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.
217. He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.
218. He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).
219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.
220. In like manner his good works receive him who has done good, and has gone from this world to the other;—as kinsmen receive a friend on his return.
Chapter 17. 분노품(忿怒品) Anger
221. Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.
222. He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
223. Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!
224. Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
225. The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.
226. Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.
227. This is an old saying, O Atula, this is not only of to-day: `They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'
228. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!
232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
233. Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!
234. The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.
Chapter 18. 진구품(塵垢品) Impurity
235. Like a withered leaf are you now; death’s messengers (Yama) are waiting for you. You stand on the eve of your departure, yet you have made no provision for your journey!
236. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).
237. Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.
238. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.
239. Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.
240. As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.
241. The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.
242. Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next.
243. But there is a taint worse than all taints,—ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!
244. Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, arrogant, and wretched fellow.
245. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
246. He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife;
247. And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.
248. O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!
249. The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.
250. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.
251. There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
252. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
252. 다른 사람의 잘못은 쉽게 알아차리지만, 자신의 잘못은 알아차리기 어렵다. 사람은 이웃의 잘못은 쭉정이처럼 걸러내지만, 자신의 잘못은 마치 사기꾼이 도박꾼에게 나쁜 주사위를 숨기는 것처럼 숨긴다.
253: In one who constantly sees the faults of others and is always disparaging them, moral intoxicants (asavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from attainment of arahatship).
253: 다른 사람의 잘못을 끊임없이 보고 항상 그들을 폄하하는 사람에게는 도덕적 중독 물질(아사와)이 증가합니다. 그는 도덕적 중독 물질의 소멸과는 거리가 멉니다. (즉, 그는 아라한의 성취와는 거리가 멉니다.)
254. There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.
255. There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.
Chapter 19. 주법품 (住法品) The Righteous
256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
259. A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.
260. A man is not an elder because his head is grey; his age may be ripe, but he is called `Old-in-vain.'
261. He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
262. An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.
263. He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.
264. Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?
265. He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.
266. A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.
267. He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
270. A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
Chapter 20. 도행품(道行品) The Way
273. Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.
모든길 가운데서 여덟가지 바른길이 가장 뛰어 났다. 모든 진리 가운데서 네 가지 거룩한 진리가 가장 뛰어났고 모든 덕목 가운데서 해탈이 가장 뛰어났고, 모든 사람 가운데서 참으로 눈 밝은 이(부처)가 가장 뛰어났다.
274. This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara.
이것이 길이다. 지견을 맑게 하는 다른 길이 있을 수 없다. 이 길을 따르라. 없어져라! 다른 모든것들은 악마의 유혹이다.
275. Following this Path, you will make an end of dukkha. Having myself known as the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.
이 길을 가면 괴로움을 없앨 수 있을 수 있으리라. 나는 [괴로움의] 화살을 빼고나서, 이 길을 가리킨 것이다.
276. You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.
吾語汝法 愛箭爲射 宜以自욱 受如來言 (오어여법 애전위사 선이자욱 수여래언)
해야 할 일은 노력이다. 진리를 터득 한 여래는 길을 가리키는 이에 지나지 않는다. [그 길을] 실천하는 자는 마왕의 사슬에서 벗어나리라.
277. "All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
“비구들이여, 이 세상의 모든 조건 지어진 것들은 계속 변화되고 늙어 가느니라. 그러므로 모든 현상은 무상이니라.” —이것을 지혜로 깨달으면 고통에서 벗어나게 됩니다. 이것이 정화의 길입니다.
278. "All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
一切衆行苦 如慧之所見 若能覺此苦 行道淨其跡 (일체중행고 여혜지소견 약능각차고 행도쟁기적)
“비구들이여, 인간을 구성하는 다섯 가지 무더기(五蘊)인 색(色), 수(受), 상(想), 행(行), 식(識)은 모두 고통스러운 것이며, 어느 한 순간에도 만족이 없느니라. 그러므로 오온은 괴로움이니라.” —이것을 지혜로 깨달으면 고통에서 벗어나게 됩니다. 이것이 정화의 길입니다.
279. "All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
"비구들이여, 모든 법과 오온에는 자아가 없느니라. 이는 법과 오온 중의 어떤 한 요소가 홀로 판단하거나 지배하는 것이 아니며, 외부에 있는 어떤 절대자나 힘이 판단하거나 지배하는 것도 아니라, 조건에 따라 움직이고 변화되고 발전하고 판단하고 지배한다는 뜻이니라. 그러므로 모든 법과 오온은 무아이니라.” —이것을 지혜로 깨달으면 고통에서 벗어나게 됩니다. 이것이 정화의 길입니다.
280. The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts—such an idle and lazy man does not find the path to wisdom.
일어나야 할 때 일어나지 않으며 젊고 건강하면서도 그 의지력이 약하고 게을러 빠진 사람, 그는 결코 저 지혜의 길을 발견하지 못한다.
281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
말을 조심하고 마음을 자제하고 몸으로 악을 짓지 말아야 한다. 이세가지 선행을 꼭 하자. 그러면 옛성자가 설법한 도에 이르리라.
282. Wisdom springs from meditation, without meditation wisdom wanes. Having known these two paths of progress and decline, one should so conduct oneself that wisdom increases.
283. Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!
한 그루의 나무가 아니라 욕망의 숲 전체를 베어버려라. 위험은 이 욕망의 숲으로부터 온다. 나무와 이 숲 전체를 베어버리게 되면 그대는 이제 이 욕망의 숲으로부터 자유롭게 된다.
284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
285. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).
286. `Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of his death.
287. Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village.
288. Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized.
289. A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.
Chapter 21. 광연품 (廣衍品) Miscellaneous
290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.
291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.
292. What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.
293. But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.
294. A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.
295. A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.
296. The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.
297. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.
298. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.
299. The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.
300. The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.
301. The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.
302. It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain.
303. Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.
304. Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.
305. He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.
Chapter 22. 지옥품 (地獄品) The Downward Course
306. He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world.
307. Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.
308. Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land.
309. Four things does a wreckless man gain who covets his neighbour's wife,—a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.
310. There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife.
311. As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.
312. An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward.
313. If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely.
314. An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.
315. Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.
316. They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.
317. They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.
318. They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.
319. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.
Chapter 23. 상유품 (象喩品) The Elephant
320. Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.
321. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.
322. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.
323. For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.
324. The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.
325. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.
326. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.
327. Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.
328. If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
329. If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,—like an elephant in the forest.
330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
331. If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.
332. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.
333. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
Chapter 24. 애욕품 (愛欲品) Thirst
334. The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.
335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
337. This salutary word I tell you, `Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'
338. As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.
339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.
340. The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.
341. A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.
342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.
344. He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.
345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.
346. That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
347. Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.
348. Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.
349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
351. He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.
352. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.
353. `I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'
354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.
355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
356. The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.
357. The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.
358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.
359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.
Chapter 25. 비구품 (比丘品) The Bhikshu (Mendicant)
360. Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.
361. In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.
362. He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.
363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.
364. He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.
365. Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.
366. A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.
367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
368. The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
369. O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.
370. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, `saved from the flood.'
371. Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, `This is pain.'
372. Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.
373. A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.
374. As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).
375. And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.
376. Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.
377. As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!
378. The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.
379. Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!
380. For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.
381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
382. He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.
Chapter 26. 바라문품 (婆羅門品) The Holy Man (The Brahmana, Arahat)
383. Exert yourself, O holy man! Cut off the stream (of craving), and discard sense desires. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreate (Nibbana)!
384. When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away.
385. He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered — him do I call a holy man.
386. He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal — him do I call a holy man.
387. The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night.
388. Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate.
389. One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger.
390. Nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, to that extent does suffering subside.
391. He who does no evil in deed, word and thought, who is restrained in these three ways — him do I call a holy man.
392. Just as a brahmin priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha.
393. Not by matted hair, nor by lineage, nor by birth does one become a holy man. But he in whom truth and righteousness exist — he is pure, he is a holy man.
394. What is the use of your matted hair, O witless man? What of your garment of antelope’s hide? Within you is the tangle (of passion); only outwardly do you cleanse yourself. [28]
395. The person who wears a robe made of rags, who is lean, with veins showing all over the body, and who meditates alone in the forest — him do I call a holy man.
396. I do not call him a holy man because of his lineage or high-born mother. If he is full of impeding attachments, he is just a supercilious man. But who is free from impediments and clinging — him do I call a holy man.
397. He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated — him do I call a holy man.
398. He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened — him do I call a holy man.
399. He who without resentment endures abuse, beating and punishment; whose power, real might, is patience — him do I call a holy man.
400. He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body — him do I call a holy man.
401. Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures — him do I call a holy man.
402. He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated — him do I call a holy man.
403. He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal — him do I call a holy man.
404. He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants — him do I call a holy man.
405. He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill — him do I call a holy man.
406. He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached — him do I call a holy man.
407. He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle — him do I call a holy man.
408. He who utters gentle, instructive and truthful words, who imprecates none — him do I call a holy man.
409. He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad — him do I call a holy man.
410. He who wants nothing of either this world or the next, who is desire-free and emancipated — him do I call a holy man.
411. He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless — him do I call a holy man.
412. He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure — him do I call a holy man.
413. He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence — him do I call a holy man.
414. He who, having traversed this miry, perilous and delusive round of existence, has crossed over and reached the other shore; who is meditative, calm, free from doubt, and, clinging to nothing, has attainedto Nibbana — him do I call a holy man.
415. He who, having abandoned sensual pleasures, has renounced the household life and become a homeless one; has destroyed both sensual desire and continued existence — him do I call a holy man.
416. He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence — him do I call a holy man.
417. He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages — him do I call a holy man.
418. He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds — him do I call a holy man.
419. He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened —- him do I call a holy man.
420. He whose track no gods, no angels, no humans trace, the Arahat who has destroyed all cankers — him do I call a holy man.
421. He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing — him do I call a holy man.
422. He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one — him do I call a holy man.
423. He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence — him do I call a holy man.
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